Lucas 12
Ambrose of Milan · Comentário Patrístico (catena)
Lucas 12:1-2
[(as quoted by Aquinas, AD 1274)] Our Lord has introduced a most forcible argument for preserving simplicity, and being zealous for the faith, that we should not after the manner of faithless Jews put one thing in practice, while in words we pretend another, namely, that at the last day the hidden thoughts accusing or else excusing one another, shall be seen to reveal the secrets of our mind. Whence it is added, There is nothing hid which shall not be revealed. — Catena Aurea by Aquinas
Lucas 12:4-5
[(as quoted by Aquinas, AD 1274)] Since unbelief springs from two causes, either from a deeply-seated malice or a sudden fear; lest any one from terror should be compelled to deny the God whom he acknowledges in his heart, He well adds, And I say unto you my friends, Be not afraid of them that kill the body, &c. He tells us also, that that death is not terrible for which at a far more costly rate of interest immortality is to be purchased. For our natural death is not the end of punishment: and therefore He concludes that death is the cessation of bodily punishment, but the punishment of the soul is everlasting. And God alone is to be feared, to whose power nature prescribes not, but is herself subject; adding, Yea, I say unto you, Fear him. — Catena Aurea by Aquinas
Lucas 12:6-7
[(as quoted by Aquinas, AD 1274)] Our Lord then had instilled the virtue of simplicity, had awakened a courageous spirit. Their faith alone was wavering, and well did He strengthen it by adding with respect to things of less value, Are not five sparrows sold for two farthings? and not one of them is forgotten before God. As if He said, If God forgets not the sparrows, how can He man? But perhaps some one will say, How is it that the Apostle says, Does the Lord care for oxen? (1 Cor. 9:9.) whereas an ox is of more value than a sparrow; but to care for is one thing, to have knowledge another. Or else; A good sparrow is one which nature has furnished with the power of flying; for nature has given us the grace of flying, pleasure has taken it away, which loads with meats the soul of the wicked, and moulds it towards the nature of a fleshly mass. The five senses of the body then, if they seek the food of earthly alloy, cannot fly back to the fruits of higher actions. A bad sparrow therefore is one which has lost its habit of flying through the fault of earthly grovelling; such are those sparrows which are sold for two farthings, namely, at the price of worldly luxury. For the enemy sets up his, as it were, captive slaves, at the very lowest price. But the Lord, being the fit judge of His own work, has redeemed at a great price us, His noble servants, whom He hath made in His own image. Lastly, the numbering of the hairs is not to be taken with reference to the act of reckoning, but to the capability of knowing. Yet they are well said to be numbered, because those things which we wish to preserve we number. If then such is the majesty of God, that a single sparrow or the number of our hair is not beside His knowledge, how unworthy is it to suppose that the Lord is either ignorant of the hearts of the faithful, or despises them so as to account them of less value. Hence He proceeds to conclude, Fear not then, ye are of more value than many sparrows. — Catena Aurea by Aquinas
Lucas 12:8-9
[(as quoted by Aquinas, AD 1274)] He has also well introduced faith, stimulating us to its confession, and to faith itself He has placed virtue as a foundation. For as faith is the incentive to fortitude, so is fortitude the strong support of faith. — Catena Aurea by Aquinas
Lucas 12:10
[(as quoted by Aquinas, AD 1274)] Truly by the Son of Man we understand Christ, Who by the Holy Spirit was born of a virgin, seeing that His only parent on earth is the Virgin. What then, is the Holy Spirit greater than Christ, that they who sin against Christ should obtain pardon, while they who offend against the Holy Spirit are not thought worthy to obtain it? But where there is unity of power there is no question of comparison. Thus it is thought by some that we should believe both the Son and the Holy Spirit to be the same Christ, preserving the distinction of Persons with the unity of the substance, since Christ both God and man is one Spirit, as it is written, The Spirit before our face, Christ the Lord; (Lam. 4:20.) the same Spirit is holy, for both the Father is holy, and the Son holy, and the Spirit holy. If then Christ is each, what difference is there except we know that it is not lawful for us to deny the divinay of Christ? — Catena Aurea by Aquinas
Lucas 12:13
[(as quoted by Aquinas, AD 1274)] The whole of the former passage is given to prepare us for undergoing suffering for confessing the Lord, or for contempt of death, or for the hope of reward, or for denunciation of the punishment that will await him to whom pardon will never be granted. And since covetousness is generally wont to try virtue, for destroying this also, a precept and example is added, as it is said, And one of the company said to him, Speak to my brother, that he divide the inheritance with me. — Catena Aurea by Aquinas
Lucas 12:13-14
This whole place is prepared for undergoing the passion of the Lord either with contempt of death, or with hope of reward, or with the declaration of intention to endure punishment, to which no forgiveness will ever be granted. And because greed often tempts virtue, there is also a commandment and example given for the abolishment of this, as the Lord says: Who made me a judge or a divider among you? He who descended for the sake of divine things wisely avoids earthly affairs; nor does he deign to be a judge of disputes or an arbiter of possessions, having the judgment of the living and the dead and the decision of deeds. Therefore, it is not what you seek, but from whom you request that must be considered; and do not think that you must object to those who are greater with an attentive mind in the presence of those who are lesser. Hence, it is not without reason that this brother is refuted, who desired to occupy the stewardship of celestial things with corruptible things; for among brothers, it is not a judge who should divide the inheritance, but rather piety should separate it; although the inheritance of immortality, not of money, should be sought by humans. — Exposition of the Gospel of Luke, 7.122
Lucas 12:14
[(as quoted by Aquinas, AD 1274)] Well then does He avoid earthly things who had descended for the sake of divine things, and deigns not to be a judge of strifes and arbiter of laws, having the judgment of the quick and dead and the recompensing of works. You should consider then, not what you seek, but from whom you ask it; and you should not eagerly suppose that the greater are to be disturbed by the less. Therefore is this brother deservedly disappointed who desired to occupy the steward of heavenly things with corruptible, seeing that between brothers no judge should intervene, but natural affection should be the umpire to divide the patrimony, although immortality not riches should be the patrimony which men should wait for. — Catena Aurea by Aquinas
Lucas 12:16-20
For he gathers wealth in vain who does not know how to use it: just like that person who, when the granaries were bursting with new harvests, was preparing receptacles for himself to collect the overflowing fruits, being ignorant of how to use them. For everything that belongs to the world remains in the world, and whatever is gathered together by heirs passes away from us; for those things are not ours, which we cannot take away with us. Only virtue is the companion of the dead, only mercy follows us, which as a leading guide of heavenly dwelling acquires eternal tabernacles through the cheap usury of money for the deceased, as the Lord's commandments testify, saying to us: Make for yourselves friends with the unjust steward, who will receive you into his eternal tabernacles. — Exposition of the Gospel of Luke, 7.122
Lucas 12:16-21
[(as quoted by Aquinas, AD 1274)] For in vain he amasses wealth who knows not how to use it. Neither are these things ours which we cannot take away with us. Virtue alone is the companion of the dead, mercy alone follows us, which gains for the dead an everlasting habitation. — Catena Aurea by Aquinas
Lucas 12:22-23
[(as quoted by Aquinas, AD 1274)] Now nothing is more likely to produce conviction in believers that God can give us all things, than the fact, that the ethereal spirit perpetuates the vital union of the soul and body in close fellowship, without our exertion, and the healthgiving use of food does not fail until the last day of death has arrived. Since then the soul is clothed with the body as with a garment, and the body is kept alive by the vigour of the soul, it is absurd to suppose that a supply of food will be wanting to us, who are in possession of the everlasting substance of life. — Catena Aurea by Aquinas
Lucas 12:24
[(as quoted by Aquinas, AD 1274)] But it is a great thing to follow up this example in faith. For to the birds of the air who have no labour of tilling, no produce from the fruitfulness of crops, Divine Providence grants an unfailing sustenance. It is true then that the cause of our poverty seems to be covetousness. For they have for this reason a toilless and abundant use of food, because they think not of claiming to themselves by any special right fruits given for common food. We have lost what things were common by claiming them as our own. For neither is any thing a man's own, where nothing is perpetual, nor is supply certain when the end is uncertain. — Catena Aurea by Aquinas
Lucas 12:25
Indeed, it is a bonus and moral discourse, which contributes to the faith of divine mercy, either literally, because it relates to the stature of our body, or spiritually, because without God's favor, we can add nothing beyond the measure of our stature. — Exposition of the Gospel of Luke, 7.125
Lucas 12:27
It must also be noted that lilies are not generated in the roughness of mountains and in the untamedness of forests, but in the pleasantness of gardens. For there are certain gardens of various fruitful virtues, according to what is written: A closed garden, my sister, my bride, a closed garden, a sealed fountain; because where there is integrity, where there is chastity, where there is piety, where there is faithful secrecy of secrets, where there is the brightness of angels, there the violets of confessors, the lilies of virgins, the roses of martyrs are. And it is not incongruous for anyone to compare angels to lilies, since Christ himself has mentioned the lily, saying: I am the flower of the field and the lily of the valley. And it is fitting that Christ is compared to a lily; for where there is the blood of martyrs, there is Christ, who is a sublime, immaculate, harmless flower; in him, the roughness of thorns does not offend, but the surrounding grace shines forth. For the thorns are like the roses, because they are the torments of the martyrs. Unoffended divinity has no thorns, which it has not felt the torments. — Exposition of the Gospel of Luke, 7.128
Lucas 12:27-28
[(as quoted by Aquinas, AD 1274)] Nor does it seem of light moment, that a flower is either compared to man, or even almost more than to man is preferred to Solomon, to make us conceive the glory expressed, from the brightness of the colour to be that of the heavenly angels; who are truly the flowers of the other world, since by their brightness the world is adorned, and they breathe forth the pure odour of sanctification, who shackled by no cares, employed in no toilsome task, cherish the grace of the Divine bounty towards them, and the gifts of their heavenly nature. Therefore well also is Solomon hero described to be clothed in his own glory, and in another place to he veiled, because the frailty of his bodily nature be clothed as it were by the powers of his mind to the glory of his works. But the Angels, whose diviner nature remains free from bodily injury, are rightly preferred, although he be the greatest man. We should not however despair of God's mercy to us, to whom by the grace of His resurrection He promises the likeness of angels. — Catena Aurea by Aquinas
Lucas 12:27-28
The discourse of the Lord, using the comparison of flowers and grass, is especially persuasive. For what could be more moral for persuasion than to see that even irrational things are adorned by God's providence, so that they have no need for usefulness or ornamentation? Much more so, you should believe that a rational person, if he puts all his use in God and never desires to change his faith, will never be in need; precisely because he presumes on divine favor. — Exposition of the Gospel of Luke, 7.125
Lucas 12:28
Therefore, if lilies or angels are clothed with glory surpassing that of humans, we must not despair of God's mercy in us, to whom the Lord promises a similar appearance of angels through the grace of resurrection. In this passage, it also seems to address that question, which even the Apostle did not overlook; for the peoples of this world inquire how the dead rise again and with what kind of body they come. — Exposition of the Gospel of Luke, 7.129
Lucas 12:31
[(as quoted by Aquinas, AD 1274)] But He goes on to show, that neither at the present time, nor hereafter, will grace be lacking to the faithful, if only they who desire heavenly things seek not earthly; for it is unworthy for men to care for meats, who fight for a kingdom. The king knoweth wherewithal he shall support and clothe his own family. Therefore it follows, But seek ye first the kingdom of God, and all these things shall be added unto you. — Catena Aurea by Aquinas
Lucas 12:31
For when he says, Seek the kingdom of God: and all these things shall be added unto you; he shows that grace will not be lacking to the faithful, neither in the present nor in the future, if only those who desire divine things do not seek after earthly things. For it is inappropriate for men to be concerned with food, who are soldiers for the kingdom. The king knows how to provide for, nourish, and clothe his household; and therefore he said: Cast your care upon God, and he himself will nourish you. — Exposition of the Gospel of Luke, 7.130
Lucas 12:41-42
[(as quoted by Aquinas, AD 1274)] Or else, the form of the first command is a general one adapted to all, but the following example seems to be proposed to the stewards, that is, the priests; and therefore it follows, And the Lord said, Who then is that faithful and wise steward, whom his Lord shall make ruler over his household, to give, them their portion of meat in due season? — Catena Aurea by Aquinas
Lucas 12:49-50
[(as quoted by Aquinas, AD 1274)] To stewards, that is, to Priests, the preceding words seem to have been addressed, that they may thereby know that hereafter a heavier punishment awaits them, if, intent upon the world's pleasures, they have neglected the charge of their Lord's household, and the people entrusted to their care. But as it profiteth little to be recalled from error by the fear of punishment, and far greater is the privilege of charity and love, our Lord therefore kindles in men the desire of acquiring the divine nature, saying, I came to send fire on earth, not indeed that He is the Consumer of good men, but the Author of good will, who purifies the golden vessels of the Lord's house, but burns up the straw and stubble. But so great was our Lord's condescension, that He tells us He has a desire of inspiring us with devotion, of accomplishing perfection in us, and of hastening His passion for us; as it follows, And how am I straitened till it be accomplished? — Catena Aurea by Aquinas
Lucas 12:49-50
Therefore, good charity having the wings of a burning fire, which flies through the chests and hearts of the saints, and consumes whatever is material and earthly: it tests whatever is sincere, and improves whatever it touches with its fire. This fire the Lord Jesus sent upon the earth, and faith shone forth, devotion was kindled, charity was illuminated, justice shone brightly. With this fire, he inflamed the hearts of his apostles, as Cleophas testifies, saying: Was not our heart burning within us, while he opened the Scriptures? Therefore, the flames of the scriptures are divine. — Isaac, or the Soul, 8.77
Lucas 12:51-53
Although in nearly all Evangelical places the spiritual intellect operates; nevertheless, for the present time, the series of senses must be moderated so as not to offend anyone with the harshness of naked exposition, especially since the sacred religion invites even the exiles of faith to reverence with moral disciplines and gentle examples of piety, kindly dissolving the hard superstitions with the meekness of its preceding discipline of faith, and compelling minds that are subject to errors to believe in faith, which it could soothe with piety. Therefore, we will think now that the Lord, who embraced both reverence for divinity and the grace of piety, said: You shall love the Lord your God... and you shall love your neighbor; has it been changed so that we believe it commands the abolition of the names of relationships, the collision of feelings of piety, and the dissension of beloved family members? And how is He our peace who made both one? How can he say, My peace I give to you, my peace I leave with you, if he comes to separate parents from children, and children from parents, to destroy the bond of family? How cursed is the one who does not honor their father, the one who abandons their religious devotion? But if we consider that the first cause of religion is piety, we must also evaluate this question in the same way; for it is necessary to prioritize divine matters over human matters. For if duty must be shown to parents, how much more to the author of parents, to whom you also owe gratitude for your parents! Or if they do not acknowledge a parent at all, how can you acknowledge one? Therefore, it does not say that debts must be renounced, but that God must be preferred above all. Finally, you have in another book: Whoever loves father or mother more than me is not worthy of me. You are not forbidden to love your parents, but you are instructed to prefer them to God; for they are the pledges of the Lord's blessings: and no one should love the gift he has received more than God from whom the gift was received. — Exposition of the Gospel of Luke, 7.134-136
Lucas 12:52-53
[(as quoted by Aquinas, AD 1274)] Though the connection would seem to be of six persons, father and son, mother and daughter, mother in law and daughter in law, yet are they five, for the mother and the mother in law may be taken as the same, since she who is the mother of the son, is the mother in law of his wife. Now in a mystical sense the one house is one man, but by two we often mean the soul and the body. But if two things meet together, each one has its part; there is one which obeys, another which rules. But there are three conditions of the soul, one concerned with reason, another with desire, the third with anger. Two then are divided against three, and three against two. For by the coming of Christ, man who was material became rational. We were carnal and earthly, God sent His Spirit into our hearts, and we became spiritual children. (Gal. 4:6.) We may also say, that in the house there are five others, that is, smell, touch, taste, sight, and hearing. If then with respect to those things which we hear or see, separating the sense of sight and hearing, we shut out the worthless pleasures of the body which we take in by our taste, touch, and smell, we divide two against three, because the mind is not carried away by the allurements of vice. Or if we understand the five bodily senses, already are the vices and sins of the body divided among themselves. The flesh and the soul may also seem separated from the smell, touch, and taste of pleasure, for while the stronger sex of reason is impelled, as it were, to manly affections, the flesh strives to keep the reason more effeminate. Out of these then there spring up the motions of different desires, but when the soul returns to itself it renounces the degenerate offspring. The flesh also bewails that it is fastened down by its desires (which it has borne to itself,) as by the thorns of the world. But pleasure is a kind of daughter in law of the body and soul, and is wedded to the motions of foul desire. As long then as there remained in one house the vices conspiring together with one consent, there seemed to be no division; but when Christ sent fire upon the earth which should burn out the offences of the heart, or the sword which should pierce the very secrets of the heart, then the flesh and the soul renewed by the mysteries of regeneration cast off the bond of connection with their offspring. So that parents are divided against their children, while the intemperate man gets rid of his intemperate desires, and the soul has no more fellowship with crime. Children also are divided against parents when men having become regenerate renounce their old vices, and younger pleasure flies from the rule of piety, as from the discipline of a strict house. — Catena Aurea by Aquinas
Lucas 12:52-53
Therefore, even according to the literal meaning, the religious explanation is not lacking for those who understand it piously; however, there is a deeper meaning which we should consider because He added: There will be five divided into one group in the house, three into two, and two into three. For who are the five, when it appears that there is subjection of six persons, of father and son, mother and daughter, mother-in-law and daughter-in-law? Although the same mother that can be called mother-in-law, since she is the mother of the son, is the mother-in-law of his wife; so that according to the letter of the number, the reason may not be absurd, and it may clearly be shown that the bond of faith is not connected to nature, in which they are obligated by the duty of piety, yet they are free by faith. It does not seem inappropriate either if we give the same meaning through a mystical interpretation. One house, one man. For each house is either of God or of the devil. Therefore, a spiritual house is a spiritual man, as we have in the Epistle of Peter: And you are being built up as living stones, a spiritual house, to be a holy priesthood. In this house, two are divided into three, and three into two. — Exposition of the Gospel of Luke, 7.136-138
Lucas 12:58-59
[(as quoted by Aquinas, AD 1274)] Or our adversary is the devil, who lays his baits for sin, that he may have those his partners in punishment who were his accomplices in crime; our adversary is also every vicious practice. Lastly, our adversary is an evil conscience, which affects us both in this world, and will accuse and betray us in the next. Let us then give heed, while we are in this life's course, that we may be delivered from every bad act as from an evil enemy. Nay, while we are going with our adversary to the magistrate, as we are in the way, we should condemn our fault. But who is the magistrate, but He in whose hands is all power? But the Magistrate delivers the guilty to the Judge, that is, to Him, to whom He gives the power over the quick and dead, namely, Jesus Christ, through Whom the secrets are made manifest, and the punishment of wicked works awarded. He delivers to the officer, and the officer casts into prison, for He says, Bind him hand and foot, and cast him into outer darkness. (Matt. 22:12.) And he shows that His officers are the angels, of whom he says, The angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire; (Matt. 13:49.) but it is added, I tell thee, thou shalt not depart thence till thou hast paid the very last mite. For as they who pay money on interest do not get rid of the debt of interest before that the amount of the whole principal is paid even up to the least sum in every kind of payment, so by the compensation of love and the other acts, or by each particular kind of satisfaction the punishment of sin is cancelled. — Catena Aurea by Aquinas