Thomas Aquinas · Catena Aurea · Chapter 7
Passages · 138
Luke 7:1–10
- Titus of Bostra on Luke 7:1–10 — When He had strengthened His disciples by more perfect teaching, He goes to Capernaum to work miracles there; as it is said, When he had ended all his sayings, he entered into Capernaum.vatican.va
- Augustine of Hippo on Luke 7:1–10 — Here we must understand that He did not enter before He had ended these sayings, but it is not mentioned what space of time intervened between the termination of His discourse, and His entering into Capernaum. For in…vatican.va
- Ambrose of Milan on Luke 7:1–10 — But having finished His teaching, He rightly instructs them to follow the example of His precepts. For straightway the servant of a Gentile centurion is presented to the Lord to be healed. Now the Evangelist, when he…vatican.va
- Eusebius of Caesarea on Luke 7:1–10 — Although that centurion was strong in battle, and the prefect of the Roman soldiers, yet because his particular attendant lay sick at his house, considering what wonderful things the Saviour had done in healing the…vatican.va
- Augustine of Hippo on Luke 7:1–10 (2) — How then will that be true which Matthew relates, A certain centurion came to him, seeing that he himself did not come? unless upon careful consideration we suppose that Matthew made use of a general mode of…vatican.va
- John Chrysostom on Luke 7:1–10 — How again does Matthew tell us that the centurion said, I am not worthy that thou shouldest enter under my roof, while Luke says here, that he beseeches Him that He would come. Now it seems to me that Luke sets…vatican.va
- Bede on Luke 7:1–10 — But herein they shew, that as by a church, so also by a synagogue, they were wont to mean not only the assembly of the faithful, but also the place where they assembled.vatican.va
- Eusebius of Caesarea on Luke 7:1–10 (2) — And the elders of the Jews indeed demand favours for a small sum spent in the service of the synagogue, but the Lord not for this, but a higher reason, manifested Himself, wishing in truth to beget a belief in all…vatican.va
- Ambrose of Milan on Luke 7:1–10 (2) — Which certainly He did not do, because He was unable to heal when absent, but that He might set them an example of imitating His humility. He would not go to the son of the nobleman, lest He should seem thereby to…vatican.va
- John Chrysostom on Luke 7:1–10 (2) — For as soon as he was freed from the annoyance of the Jews, he then sends, saying, Think not that it was from negligence I came not unto Thee, but I counted myself unworthy to receive Thee in my house.vatican.va
- Ambrose of Milan on Luke 7:1–10 (3) — But Luke well says, that friends were sent by the centurion to meet our Lord, lest by his own coming he might seem both to embarrass our Lord, and to have called for a requital of good offices. Hence it follows,…vatican.va
- John Chrysostom on Luke 7:1–10 (3) — Here observe that the centurion held a right opinion concerning the Lord; he said not, pray, but, command; and in doubt lest He should from humility refuse him, he adds, For I also am a man set under authority, &c.vatican.va
- Bede on Luke 7:1–10 (2) — He says that he though a man subject to the power of the tribune or governor, yet has command over his inferiors, that it might be implied that much more is He who is God, able not only by the presence of His body,…vatican.va
- John Chrysostom on Luke 7:1–10 (4) — We must here remark, that this word, Fac, signifies a command given to a servant. So God when He wished to create man, said not to the Only-begotten, “Make man,” but, Let us make man, that by the form of unity in the…vatican.va
- Bede on Luke 7:1–10 (3) — But who had wrought this very faith in him, save He who marvelled? But supposing another had done it, why should He marvel who foreknew it? Because then the Lord marvels, it signifies that we must marvel. For all…vatican.va
- John Chrysostom on Luke 7:1–10 (5) — But that you might see plainly that the Lord said this for the instruction of others, the Evangelist wisely explains it, adding, Verily I say unto you, I have not found so great faith, no, not in Israel.vatican.va
- Ambrose of Milan on Luke 7:1–10 (4) — And indeed if you read it thus, “In none in Israel have I found so great faith,” the meaning is simple and easy. But if according to the Greek, “Not even in Israel have I found so great faith,” faith of this kind is…vatican.va
- Bede on Luke 7:1–10 (4) — But he speaks not of Patriarchs and Prophets in times far back, but of the men of the present age to whom the faith of the centurion is preferred, because they were instructed in the precepts of the Law and the…vatican.va
- Ambrose of Milan on Luke 7:1–10 (5) — The faith of the master is proved, and the health of the servant established, as it follows, And they that were sent returning to the house, found the servant whole that had been sick. It is possible then that the…vatican.va
- Bede on Luke 7:1–10 (5) — Matthew explains these things more fully, saying, that when our Lord said to the centurion, Go thy way, and as thou hast believed, so be it done unto thee, the servant was healed in the self-same hour. But it is the…vatican.va
- Ambrose of Milan on Luke 7:1–10 (6) — Mystically, by the centurion’s servant is signified that the Gentile people who were enthralled by the chain of worldly bondage, and diseased with deadly passions, are to be healed by the mercy of the Lord.vatican.va
- Bede on Luke 7:1–10 (6) — But the centurion, whose faith is preferred to Israel, represents the elect from the Gentiles, who as it were attended by their hundred soldiers, are exalted by their perfection of spiritual virtues. For the number…vatican.va
- Ambrose of Milan on Luke 7:1–10 (7) — But the centurion wished not to trouble Jesus, for Whom the Jewish people crucified, the Gentiles desire to keep inviolate from injury, and (as touching a mystery) he saw that Christ was not yet able to pierce the…vatican.va
- Bede on Luke 7:1–10 (7) — The soldiers and servants who obey the centurion, are the natural virtues which many who come to the Lord will bring with them in great numbers.vatican.va
- Theophylact of Ohrid on Luke 7:1–10 — Or in another way. The centurion must be understood as one who stood foremost among many in wickedness, as long as he possesses many things in this life, i. e. is occupied with many affairs or concerns. But he has a…vatican.va
Luke 7:11–17
- Cyril of Alexandria on Luke 7:11–17 — The Lord joins one miracle upon another. In the Former instance He came indeed when called for, but in this He came self-invited; as it is said, And it came to pass the day after that he went into a city called Nain.vatican.va
- Bede on Luke 7:11–17 — Nain is a city of Galilee, within two miles of mount Tabor. But by the divine counsel there were large multitudes accompanying the Lord, that there might be many witnesses of so great a miracle. Hence it follows, And…vatican.va
- Gregory of Nyssa on Luke 7:11–17 — Now the proof of the resurrection we learn not so much from the words as from the works of our Saviour, who, beginning His miracles with the less wonderful, reconciled our faith to far greater. First indeed in the…vatican.va
- Titus of Bostra on Luke 7:11–17 — But some one will say of the centurion’s servant, that he was not going to die. That such an one might restrain his rash tongue, the Evangelist explains that the young man whom Christ came upon was already dead, the…vatican.va
- Gregory of Nyssa on Luke 7:11–17 (2) — He has told us the sum of misery in a few words. The mother was a widow, and had no further hope of having children, she had no one upon whom she might look in the place of him that was dead. To him alone she had…vatican.va
- Cyril of Alexandria on Luke 7:11–17 (2) — These were sufferings to excite compassion, and which might well affect to mourning and tears, as it follows, And when the Lord saw her, he had compassion on her, saying, Weep not.vatican.va
- Bede on Luke 7:11–17 (2) — As if He said, Cease to weep for one as dead, whom you shall soon see rise again alive.vatican.va
- John Chrysostom on Luke 7:11–17 — But when He bids us cease from weeping Who consoles the sorrowful, He tells us to receive consolation from those who are now dead, hoping for their resurrection. But life meeting death stops the bier, as it follows,…vatican.va
- Cyril of Alexandria on Luke 7:11–17 (3) — He performs the miracle not only in word, but also touches the bier, to the end that you might know that the sacred body of Christ is powerful to the saving of man. For it is the body of Life and the flesh of the…vatican.va
- Titus of Bostra on Luke 7:11–17 (2) — But the Saviour is not like to Elias mourning over the son of the widow of Sarepta, (1 Kings 17) nor as Elisha who laid his own body upon the body of the dead, (2 Kings 4) nor as Peter who prayed for Tabitha, (Acts…vatican.va
- Gregory of Nyssa on Luke 7:11–17 (3) — When He said, Young man, He signified that he was in the flower of his age, just ripening into manhood, who but a little while before was the sight of his mother’s eyes, just entering upon the time of marriage, the…vatican.va
- Titus of Bostra on Luke 7:11–17 (3) — But straightway he arose to whom the command was made. For the Divine power is irresistible; there is no delay, no urgency of prayer, as it follows, And he that was dead sat up, and began to speak, and he gave him to…vatican.va
- Bede on Luke 7:11–17 (3) — But well does the Evangelist testify that the Lord is first moved with compassion for the mother, and then raises her son, that in the one case He might set before us for our imitation an example of piety, in the…vatican.va
- Cyril of Alexandria on Luke 7:11–17 (4) — This was a great thing in an insensible and ungrateful people. For in a short time afterward they would neither esteem Him as a prophet, nor allow that He did aught for the public good. But none of those that dwelt…vatican.va
- Maximus the Confessor on Luke 7:11–17 — But it is worthy of remark, that seven resurrections are related before our Lord’s, of which the first was that of the son of the widow of Sarepta, (1 Kings 17) the second of the Shunamite’s son, (2 Kings 4) the…vatican.va
- Bede on Luke 7:11–17 (4) — But the dead man who was carried without the gate of the city in the sight of many, signifies a man rendered senseless by the deadening power of mortal sin, and no longer concealing his soul’s death within the folds…vatican.va
- Ambrose of Milan on Luke 7:11–17 — For this widow surrounded by a great multitude of people seems to be more than the woman who was thought worthy by her tears to obtain the resurrection of her only son, because the Church recalls the younger people…vatican.va
- Bede on Luke 7:11–17 (5) — Or the dogma of Novatus is crushedb, who endeavouring to do away with the purifying of the penitent, denies that the mother Church, weeping for the spiritual extinction of her sons, ought to be consoled by the hope…vatican.va
- Ambrose of Milan on Luke 7:11–17 (2) — This dead man was borne on the bier by the four material elements to the grave, but there was a hope of his rising again because he was borne on wood, which though before it did not benefit us, yet after Christ had…vatican.va
- Bede on Luke 7:11–17 (6) — Or the coffin on which the dead is carried is the ill at ease conscience of a desperate sinner. But they who carry him to be buried are either unclean desires, or the allurements of companions, who stood when our…vatican.va
- Ambrose of Milan on Luke 7:11–17 (3) — If then thy sin is so heavy that by thy penitential tears thou canst not thyself wash it out, let the mother Church weep for thee, the multitude standing by; soon shalt thou rise from the dead and begin to speak the…vatican.va
- Bede on Luke 7:11–17 (7) — But God has visited His people not only by the one incarnation of His Word, but by ever sending It into our hearts.vatican.va
- Theophylact of Ohrid on Luke 7:11–17 — By the widow also you may understand a soul that has lost her husband in the divine word. Her son is the understanding, which is carried out beyond the city of the living. Its coffin is the body, which some indeed…vatican.va
Luke 7:18–23
- Cyril of Alexandria on Luke 7:18–23 — Certain of His disciples relate to the holy Baptist the miracle which was known to all the inhabitants of Judæa and Galilee, as it follows, And they told John, &c.vatican.va
- Bede on Luke 7:18–23 — Not, as it seems to me, in simpleness of heart, but provoked by envy. For in another place also they complain, Rabbi, he that was with thee beyond Jordan, behold the same baptizeth, and all men come unto him. (John…vatican.va
- John Chrysostom on Luke 7:18–23 — But we are then most raised up to Him when we are fallen into straits. John therefore, being cast into prison, takes the opportunity, when his disciples were most in need of Jesus, to send them to Christ. For it…vatican.va
- Bede on Luke 7:18–23 (2) — He says not, Art thou He that hast come, but, Art thou he that should come. The sense is, Tell me who am to be slain by Herod, and about to descend into hell, (ad inferna) whether I should announce Thee to the souls…vatican.va
- Cyril of Alexandria on Luke 7:18–23 (2) — But we must altogether disallow such an opinion. For no where do we find the Holy Scriptures stating that John the Baptist foretold to those souls in hell the coming of our Saviour. It is also true to say, that the…vatican.va
- Ambrose of Milan on Luke 7:18–23 — But how could it come to pass, that Him of whom he said, Behold him who taketh away the sins of the world, he should still not believe to be the Son of God? For either it is presumption to attribute to Christ a…vatican.va
- Cyril of Alexandria on Luke 7:18–23 (3) — Or he asks the question by economy. For as the forerunner he knew the mystery of Christ’s passion, but that his disciples might be convinced how great was the excellence of the Saviour, he sent the more understanding…vatican.va
- Ambrose of Milan on Luke 7:18–23 (2) — An ample testimony surely by which the Prophet might recognise the Lord. For of the, Lord Himself it was prophesied, that the Lord giveth food to the hungry, raiseth up them that are bowed down, looseth the…vatican.va
- Theophylact of Ohrid on Luke 7:18–23 — These are also the words of Elias, saying, The Lord himself shall come and save us. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart.…vatican.va
- Bede on Luke 7:18–23 (3) — And what is not less than these, the poor have the Gospel preached to them, that is, the poor are enlightened by the Spirit, or hidden treasures, that there might be no difference between the rich and the poor. These…vatican.va
- Ambrose of Milan on Luke 7:18–23 (3) — But still these are but slight examples of the testimony to the Lord. The full assurance of faith is the cross of the Lord, His death and burial. Hence He adds, And blessed is he who shall not be offended in me. For…vatican.va
- Cyril of Alexandria on Luke 7:18–23 (4) — Or else, He wished by this to shew that whatever was passing in their hearts, could not be hid from His sight. For they were those who were offended at Him.vatican.va
- Ambrose of Milan on Luke 7:18–23 (4) — But we have before said, that mystically John was the type of the Law, which was the forerunner of Christ. John then sends his disciples to Christ, that they might obtain the filling up of their knowledge, for Christ…vatican.va
Luke 7:24–28
- Cyril of Alexandria on Luke 7:24–28 — The Lord, knowing the secrets of men, foresaw that some would say, If until now John is ignorant of Jesus, how did lie shew Him to us, saying, Behold the Lamb of God, which taketh away the sins of the world? To…vatican.va
- Titus of Bostra on Luke 7:24–28 — But you went not out into the desert, (where there is no pleasantness,) leaving your cities, except as caring for this man.vatican.va
- A Greek expositor on Luke 7:24–28 — Now these things were spoken by our Lord after the departure of John’s disciples, for He would not utter the praises of the Baptist while they were present, lest His words should be counted as those of a flatterer.vatican.va
- Ambrose of Milan on Luke 7:24–28 — Not unmeaningly then is the character of John praised there, who preferred the way of righteousness to the love of life, and swerved not through fear of death. For this world seems to be compared to a desert, into…vatican.va
- A Greek expositor on Luke 7:24–28 (2) — We have also an infallible testimony to John’s way of life in his manner of clothing, and his imprisonment, into which he never would have been cast had he known how to court princes; as it follows, But what went ye…vatican.va
- John Chrysostom on Luke 7:24–28 — But a soft garment relaxes the austerity of the soul; and if worn by a hard and rigorous body, soon, by such effeminacy, makes it frail and delicate. But when the body becomes softer, the soul must also share the…vatican.va
- Cyril of Alexandria on Luke 7:24–28 (2) — How then could a religious strictness, so great that it subdued to itself all fleshly lusts, sink down to such ignorance, except from a frivolity of mind, which is not fostered by austerities, but by worldly…vatican.va
- John Chrysostom on Luke 7:24–28 (2) — By each of these sayings He shews John to be neither naturally nor easily shaken or diverted from any purpose.vatican.va
- Ambrose of Milan on Luke 7:24–28 (2) — And although very many become effeminate by the use of softer garments, yet here other garments seem to be meant, namely, our mortal bodies, by which our souls are clothed. Again, luxurious acts and habits are soft…vatican.va
- Cyril of Alexandria on Luke 7:24–28 (3) — But perhaps it does not concern us to excuse John upon this ground, for you confess that he is worthy of imitation, hence He adds, But what went ye out for to see? A prophet? Verily I say unto you, more than a…vatican.va
- Ambrose of Milan on Luke 7:24–28 (3) — Indeed, greater than a prophet (or more than a prophet) was he in whom the prophets terminate; for many desired to see Him whom he saw, whom he baptized.vatican.va
- Cyril of Alexandria on Luke 7:24–28 (4) — Having then described his character by the place where he dwelt, by his clothing, and from the crowds who went to see him, He introduces the testimony of the prophet, saying, This is he of whom it is written, Behold,…vatican.va
- Titus of Bostra on Luke 7:24–28 (2) — He calls a man an angel, not because he was by nature an angel, for he was by nature a man, but because he exercised the office of an angel, in heralding the advent of Christ.vatican.va
- A Greek expositor on Luke 7:24–28 (3) — But by the words which follow, Before thy face, he signifies nearness of time, for John appeared to men close to the coming of Christ. Wherefore must he indeed be considered more than a prophet, for those also who in…vatican.va
- Ambrose of Milan on Luke 7:24–28 (4) — But he prepared the way of the Lord not only in the order of birth according to the flesh, and as the messenger of faith, but also as the forerunner of His glorious passion. Hence it follows, Who shall prepare thy…vatican.va
- Ambrose of Milan on Luke 7:24–28 (5) — But if Christ also is a prophet, how is this man greater than all. But it is said, among those born of woman, not of a virgin. For He was greater than those, whose equal he might be in way of birth, as it follows,…vatican.va
- John Chrysostom on Luke 7:24–28 (3) — The voice of the Lord is indeed sufficient to bear testimony to John’s pre-eminence among men. But any one will find the real facts of the case confirming the same, by considering his food, his manner of life, the…vatican.va
- Isidore of Seville on Luke 7:24–28 — John was also greatest among those that are born of women, because he prophesied from the very womb of his mother, and though in darkness, was not ignorant of the light which had already come.vatican.va
- Ambrose of Milan on Luke 7:24–28 (6) — Lastly, so impossible is it that there should be any comparison between John and the Son of God, that he is counted even below the angels; as it follows, But he that is least in the kingdom of God, is greater than he.vatican.va
- Bede on Luke 7:24–28 — These words may be understood in two ways. For either he called that the kingdom of God, which we have not yet received, (in which are the Angels,) and the very least among them is greater than any righteous man, who…vatican.va
- John Chrysostom on Luke 7:24–28 (4) — For He adds this, that the abundant praise of John might not give the Jews a pretext to prefer John to Christ. But do not suppose that he spoke comparatively of His being greater than John.vatican.va
- Ambrose of Milan on Luke 7:24–28 (7) — For He is of another nature, which bears not comparison with human kind. For there can be no comparing of God with men.vatican.va
- Cyril of Alexandria on Luke 7:24–28 (5) — But in a mystery, when shewing the superiority of John among those that are born of women, he places in opposition something greater, namely, Himself who was born by the holy Spirit the Son of God. For the kingdom of…vatican.va
Luke 7:29–35
- John Chrysostom on Luke 7:29–35 — Having declared the praises of John, he next exposes the great fault of the Pharisees and lawyers, who would not after the publicans receive the baptism of John. Hence it is said, And all the people that heard him,…vatican.va
- Ambrose of Milan on Luke 7:29–35 — God is justified by baptism, wherein men justify themselves confessing their sins. For he that sins and confesses his sin unto God, justifies God, submitting himself to Him who overcometh, and hoping for grace from…vatican.va
- Eusebius of Caesarea on Luke 7:29–35 — Because also they believed, they justified God, for He appeared just to them in all that He did. But the disobedient conduct of the Pharisees in not receiving John, accorded not with the words of the prophet, That…vatican.va
- Bede on Luke 7:29–35 — These words were spoken either in the person of the Evangelist, or, as some think, of the Saviour; but when he says, against themselves, he means that he who rejects the grace of God, does it against himself. Or,…vatican.va
- Ambrose of Milan on Luke 7:29–35 (2) — Let us not then despise (as the Pharisees did) the counsel of God, which is in the baptism of John, that is, the counsel which the Angel of great counsel searches out. (Is. 9:6. LXX.) No one despises the counsel of…vatican.va
- Cyril of Alexandria on Luke 7:29–35 — There was a certain play among the Jewish children of this kind. A company of boys were collected together, who, mocking the sudden changes in the affairs of this life, some of them sang, some mourned, but the…vatican.va
- Bede on Luke 7:29–35 (2) — The Jewish generation is compared to children, because formerly they had prophets for their teachers, of whom it is said, Out of the mouths of babes and sucklings hast thou perfected praise.vatican.va
- Ambrose of Milan on Luke 7:29–35 (3) — But the prophets sung, repeating in spiritual strains their oracles of the common salvation; they wept, soothing with mournful dirges the hard hearts of the Jews. The songs were not sung in the market-place, nor in…vatican.va
- Gregory of Nyssa on Luke 7:29–35 — But singing and lamentation are nothing else but the breaking forth, the one indeed of joy, the other of sorrow. Now at the sound of a tune played upon a musical instrument, man by the concordant beating of his feet,…vatican.va
- Augustine of Hippo on Luke 7:29–35 — Now these words have reference to John and Christ. For when he says, We have mourned, and ye have not wept, it is in allusion to John, whose abstinence from meat and drink signified penitential sorrow; and hence he…vatican.va
- Cyril of Alexandria on Luke 7:29–35 (2) — They take upon themselves to slander a man worthy of all admiration. They say that he who mortifies the law of sin which is in his members hath a devil.vatican.va
- Augustine of Hippo on Luke 7:29–35 (2) — But his words, We have piped unto you, and ye have not danced, refer to the Lord Himself, who by using meats and drinks as others did, represented the joy of His kingdom. Hence it follows, The Son of man came eating…vatican.va
- Titus of Bostra on Luke 7:29–35 — For Christ would not abstain from this food, lest He should give a handle to heretics, who say that the creatures of God are bad, and blame flesh and wine.vatican.va
- Cyril of Alexandria on Luke 7:29–35 (3) — But where could they point out the Lord as gluttonous? For Christ is found every where repressing excess, and leading men to temperance. But He associated with publicans and sinners. Hence they said against Him, He…vatican.va
- Ambrose of Milan on Luke 7:29–35 (4) — The Son of God is wisdom, by nature, not by growth, which is justified by baptism, when it is not rejected through obstinacy, but through righteousness is acknowledged the gift of God. Herein then is the…vatican.va
- John Chrysostom on Luke 7:29–35 (2) — But by the children of wisdom, He means the wise. For Scripture is accustomed to indicate the bad rather by their sin than their name, but to call the good the children of the virtue which characterizes them.vatican.va
- Ambrose of Milan on Luke 7:29–35 (5) — He well says, of all, for justice is reserved for all, that the faithful may be taken up, the unbelievers cast out.vatican.va
- Augustine of Hippo on Luke 7:29–35 (3) — Or, when he says, wisdom is justified of all her children, he shews that the children of wisdom understand that righteousness consists neither in abstaining from nor eating food, but in patiently enduring want. For…vatican.va
Luke 7:36–50
- Bede on Luke 7:36–50 — Having said just before, And the people that heard him justified God, being baptized with the baptism of John, the same Evangelist builds up in deed what he had proposed in word, namely, wisdom justified by the…vatican.va
- Gregory of Nyssa on Luke 7:36–50 — This account is full of precious instruction. For there are very many who justify themselves, being puffed up with the dreamings of an idle fancy, who before the time of judgment comes, separate themselves as lambs…vatican.va
- Cyril of Alexandria on Luke 7:36–50 — A woman of corrupt life, but testifying her faithful affection, comes to Christ, as having power to release her from every fault, and to grant her pardon for the crimes she had committed. For it follows, And behold a…vatican.va
- Bede on Luke 7:36–50 (2) — Alabaster is a kind of white marble tinged with various colours, which is generally used for vessels holding ointment, because it is said to be the best sort for preserving the ointment sweet.vatican.va
- Gregory the Great on Luke 7:36–50 — For this woman, beholding the spots of her shame, ran to wash them at the fountain of mercy, and blushed not at seeing the guests, for since she was courageously ashamed of herself within, she thought there was…vatican.va
- Gregory of Nyssa on Luke 7:36–50 (2) — But to mark her own unworthiness, she stands behind with downcast eyes, and with her hair thrown about embraces His feet, and washing them with her tears, betokened a mind distressed at her state, and imploring…vatican.va
- Gregory the Great on Luke 7:36–50 (2) — For her eyes which once coveted after earthly things, she was now wearing out with penitential weeping. She once displayed her hair for the setting off of her face, she now wiped her tears with her hair. As it…vatican.va
- John Chrysostom on Luke 7:36–50 — Thus the harlot became then more honourable than the virgins. For no sooner was she inflamed with penitence, than she burst forth in love for Christ. And these things indeed which have been spoken of were done…vatican.va
- Gregory the Great on Luke 7:36–50 (3) — But the Pharisee beholding these things despises them, and finds fault, not only with the woman who was a sinner, but with the Lord who received her, as it follows, Now when the Pharisee who had bidden him saw it, he…vatican.va
- Titus of Bostra on Luke 7:36–50 — But the Lord not hearing his words, but perceiving his thoughts, shewed Himself to be the Lord of Prophets, as it follows, And Jesus answering said unto him, Simon, I have something to say unto thee.vatican.va
- Glossa Ordinaria on Luke 7:36–50 — And this indeed He spake in answer to his thoughts; and the Pharisee was made more attentive by these words of our Lord, as it is said, And he saith, Master, say on.vatican.va
- Gregory the Great on Luke 7:36–50 (4) — A parable concerning two debtors is opposed to him, of whom the one owed more, the other less; as it follows, There was a certain creditor which had two debtors, &c.vatican.va
- Titus of Bostra on Luke 7:36–50 (2) — As if He said, Nor art thou without debts. What then! If thou art involved in fewer debts, boast not thyself, for thou art still in need of pardon. Then He goes on to speak of pardon, And when they had nothing to…vatican.va
- Glossa Ordinaria on Luke 7:36–50 (2) — For no one can of himself escape the debt of sin, but only by obtaining pardon through the grace of God.vatican.va
- Gregory the Great on Luke 7:36–50 (5) — But both debtors being forgiven, the Pharisee is asked which most loved the forgiver of the debts. For it follows, Who then will love him most? To which he at once answers, I suppose, that he to whom he forgave most.…vatican.va
- Titus of Bostra on Luke 7:36–50 (3) — As if He said, To provide water is easy, to pour forth tears is not easy. Thou hast not provided even what was at hand, she hath poured forth what was not at hand; for washing my feet with her tears, she washed away…vatican.va
- John Chrysostom on Luke 7:36–50 (2) — But as after the breaking of a violent storm there comes a calm, so when tears have burst forth, there is peace, and gloomy thoughts vanish; and as by water and the Spirit, so by tears and confession we are again…vatican.va
- Gregory the Great on Luke 7:36–50 (6) — The more then the heart of the sinner is burnt up by the great fire of charity, so much the more is the rust of sin consumed.vatican.va
- Titus of Bostra on Luke 7:36–50 (4) — But it more frequently happens that he who has sinned much is purified by confession, but he who has sinned little, refuses from pride to come to be healed thereby. Hence it follows, But to whom little is forgiven,…vatican.va
- John Chrysostom on Luke 7:36–50 (3) — We have need then of a fervent spirit, for nothing hinders a man from becoming great. Let then no sinner despair, no virtuous man fall asleep; neither let the one be self-confident, for often the harlot shall go…vatican.va
- Gregory the Great on Luke 7:36–50 (7) — Behold she who had come sick to the Physician was healed, but because of her safety others are still sick; for it follows, And they that sat at meat began to say within themselves, Who is this that forgiveth sins…vatican.va
- Theophylact of Ohrid on Luke 7:36–50 — But after having forgiven her sins, He stops not at the forgiveness of sins, but adds good works, as it follows, Go in peace, i. e. in righteousness, for righteousness is the reconciliation of man to God, as sin is…vatican.va
- Ambrose of Milan on Luke 7:36–50 — Now in this place many seem to be perplexed with the question, whether the Evangelists do not appear to have differed concerning the faith.vatican.va
- A Greek expositor on Luke 7:36–50 — For since the four Evangelists relate that Christ was anointed with ointment by a woman, I think that there were three women, differing according to the quality of each, their mode of action, and the difference of…vatican.va
- Ambrose of Milan on Luke 7:36–50 (2) — Matthew has introduced this woman as pouring ointment upon the head of Christ, and was therefore unwilling to call her a sinner, for the sinner, according to Luke, poured ointment upon the feet of Christ. She cannot…vatican.va
- Augustine of Hippo on Luke 7:36–50 — For I think we must understand that the same Mary did this twice, once indeed as Luke has related, when at first coming with humility and weeping, she was thought worthy to receive forgiveness of sins. Hence John,…vatican.va
- Gregory the Great on Luke 7:36–50 (8) — Now in a mystical sense the Pharisee, presuming upon his pretended righteousness, is the Jewish people; the woman who was a sinner, but who came and wept at our Lord’s feet, represents the conversion of the Gentiles.vatican.va
- Ambrose of Milan on Luke 7:36–50 (3) — Or, the leper, is the prince of this world; the house of Simon the leper, is the earth. The Lord therefore descended from the higher parts to this earth; for this woman could not have been healed, who bears the…vatican.va
- Gregory the Great on Luke 7:36–50 (9) — What else is expressed by the ointment, but the sweet savour of a good report? If then we do good works by which we may sprinkle the Church with the sweet odour of a good report, what else do we but pour ointment…vatican.va
- Ambrose of Milan on Luke 7:36–50 (4) — Bring thou also repentance after sin. Wherever thou hearest the name of Christ, speed thither; into whatever house thou knowest that Jesus has entered, thither hasten; when thou findest wisdom, when thou findest…vatican.va
- Gregory the Great on Luke 7:36–50 (10) — For we water the feet of our Lord with tears if we are moved with compassion to any even the lowest members of our Lord. We wipe our Lord’s feet with our hair, when we shew pity to His saints (with whom we suffer in…vatican.va
- Ambrose of Milan on Luke 7:36–50 (5) — Throw about thy hair, scatter before Him all the graces of thy body. The hair is not to be despised which can wash the feet of Christ.vatican.va
- Gregory the Great on Luke 7:36–50 (11) — The woman kisses the feet which she has wiped. This also we fully do when we ardently love those whom we maintain by our bounty. By the feet also may be understood the mystery itself of the Incarnation. We then kiss…vatican.va
- Ambrose of Milan on Luke 7:36–50 (6) — But she is of no slight merit of whom it is said, From the time that she entered has not ceased to kiss my feet, so that she knew not to speak aught but wisdom, to love aught but justice, to touch aught but chastity,…vatican.va
- Gregory the Great on Luke 7:36–50 (12) — But it is said to the Pharisee, My head with oil thou didst not anoint, for the very power even of Divinity on which the Jewish people professed to believe, he neglects to celebrate with due praise. But she hath…vatican.va
- Ambrose of Milan on Luke 7:36–50 (7) — Blessed is he even who can anoint with oil the feet of Christ, but more blessed is he who anoints with ointment, for the essence of many flowers blended into one, scatters the sweets of various odours. And perhaps no…vatican.va
Scripture cited · 13 verses
Psalm 51:4 · Psalm 118:26 · Psalm 146:7 · Isaiah 9:6 · Isaiah 35:4 · Habakkuk 2:3 · Malachi 3:1 · Matthew 16:22 · John 3:26 · John 11:2 · Acts 9:40 · Romans 4:17 · 1 Corinthians 11:3