Lucas 22
Ambrose of Milan · Comentário Patrístico (catena)
Lucas 22:10
[(as quoted by Aquinas, AD 1274)] First observe the greatness of His divine power. He is talking with His disciples, yet knows what will happen in another place. Next behold His condescension, in that He chooses not the person of the rich or powerful, but seeks after the poor, and prefers a mean inn to the spacious palaces of nobles. Now the Lord was not ignorant of the name of the man whose mystery He knew, and that he would meet the disciples, but he is mentioned without a name, that he may be counted as ignoble. Or the pitcher is a more perfect measure, but the water is that which was thought meet to be a sacrament of Christ; to wash, not to be washed. — Catena Aurea by Aquinas
Lucas 22:12
[(as quoted by Aquinas, AD 1274)] Now in the upper parts he has a large room furnished, that you may consider how great were his merits in whom the Lord could sit down with His disciples, rejoicing in His exalted virtues. — Catena Aurea by Aquinas
Lucas 22:24
[(as quoted by Aquinas, AD 1274)] If the disciples did contend, it is not alleged as any excuse, but held out as a warning. Let us then beware lest any contentions among us for precedence be our ruin. — Catena Aurea by Aquinas
Lucas 22:25-26
[(as quoted by Aquinas, AD 1274)] But it must be observed, that not every kind of respect and deference to others betokens humility, for you may defer to a person for the world's sake, for fear of his power, or regard to your own interest. In that case you seek to advance yourself, not to honour another. Therefore there is one form of the precept given to all men, namely, that they boast not about precedence, but strive earnestly for humility. — Catena Aurea by Aquinas
Lucas 22:29-30
[(as quoted by Aquinas, AD 1274)] The kingdom of God is not of this world, But it is not equality with God, but likeness to Him, unto which man must aspire. For Christ alone is the full image of God, on account of the unity of His Father's glory expressed in Him. But the righteous man is after the image of God, if for the sake of imitating the likeness of the Divine conversation, He through the knowledge of God despises the world. Therefore also we eat the Body and Blood of Christ, that we may be partakers of eternal life. Whence it follows, That ye may eat and drink at my table in my kingdom. For the reward promised to us is not food and drink, but the communication of heavenly grace and life. But the twelve thrones are not as it were any resting-places for the bodily posture, but because since Christ judges after the Divine likeness by knowledge of the hearts, not by examination of the actions, rewarding virtue, condemning iniquity; so the Apostles are appointed to a spiritual judgment, for the rewarding of faith, the condemnation of unbelief, repelling error with virtue, inflicting vengeance on the sacrilegious. — Catena Aurea by Aquinas
Lucas 22:29-30
The kingdom of God is not of this world. Therefore, the equality of man to God is not possible, but rather an emulation of similarity. For only Christ is the perfect image of God, because of the unity of the expressed glory of the Father in Him. But a just man is in the image of God, if, for the purpose of imitating the likeness of divine conduct, he despises this world through knowledge of God and looks down upon earthly pleasures through the perception of the word of God, by which we are nourished unto life. And so we partake of the body of Christ, that we may be partakers of eternal life. For it is not food and drink that are promised to us as rewards and honors, but the sharing of heavenly grace and life. And the twelve thrones, as described, are not physical receptacles for sitting, but because just as Christ, according to his divine likeness, judges by the knowledge of hearts and not by questioning deeds, rewarding virtue and condemning impiety, so too the apostles are formed in spiritual judgment by the reward of faith and the condemnation of perfidy, refuting error with their power and pursuing sacrilege with hatred. — EXPOSITION OF THE GOSPEL OF LUKE 10.50
Lucas 22:31-34
Peter, though ready in spirit, was still weak in the body and was being prepared emotionally to deny the Lord; for he could not match the steadfastness of divine intention. The passion of the Lord has imitators, but not equals. Thus, I do not criticize him for his denial, but praise him for his tears. It is one thing to share in a common human condition, and another to possess a special virtue. And therefore, he is instructed to be cautious, not forced to deny. — EXPOSITION OF THE GOSPEL OF LUKE 10.52
Lucas 22:32
[(as quoted by Aquinas, AD 1274)] Beware then of boasting, beware of the world; he is commanded to strengthen his own brethren, who said, Master, we have left all, and followed thee. (Matt. 19:27.) — Catena Aurea by Aquinas
Lucas 22:34
[(as quoted by Aquinas, AD 1274)] Now Peter although earnest in spirit, yet still weak in bodily inclination, is declared about to deny his Lord; for he could not equal the constancy of the Divine will. Our Lord's Passion has rivals, but no equal. — Catena Aurea by Aquinas
Lucas 22:35-38
[(as quoted by Aquinas, AD 1274)] But He who forbids to strike, why does He order them to buy a sword? unless perchance that there may be a defence prepared, but no necessary retaliation; a seeming ability to be revenged, without the will. Hence it follows, And he who has not, (that is, a purse,) let him sell his garment, and buy a sword. Or, because the law does not forbid to return a blow, perhaps He says to Peter, as he is offering the two swords, It is enough, as though it were lawful until the Gospel; in order that there may be in the law, the knowledge of justice; in the Gospel, perfection of goodness. There is also a spiritual sword, that you may sell your patrimony, and buy the word, by which the nakedness of the soul is clothed. There is also a sword of suffering, so that you may strip your body, and with the spoils of your sacrificed flesh purchase for yourself the sacred crown of martyrdom. Again it moves, seeing that the disciples put forward two swords, whether perhaps one is not of the Old Testament, the other of the New, whereby we are armed against the wiles of the devil. Therefore the Lord says, It is enough, because he wanted nothing who is fortified by the teaching of both Testaments. — Catena Aurea by Aquinas
Lucas 22:35-38
O Lord, why do you command me to buy a sword, which you forbid me to strike with? Why do you tell me to have what you forbid me to draw? Unless perhaps it is for the purpose of defense, not necessary vengeance; and I may seem able to be avenged, but unwilling. However, the law does not forbid retaliation, and therefore perhaps you offer two swords to Peter: 'It is enough,' you say, as if it were allowed until the Gospel; so that there may be instruction in the law of equity, and perfection in the Gospel of goodness. Many consider this unfair: but the Lord is not unfair, who, when He could avenge Himself, preferred to be sacrificed. For it is a spiritual sword, to sell your property, to buy the word by which the naked innermost thoughts are clothed. There is also the sword of passion, to divest the body, and with the stripped-off garments of the slaughtered flesh, a sacred crown of martyrdom is bought for you: which you can gather from the blessings of the Lord, who preached the highest crown of all, if anyone suffers persecution for righteousness. Finally, to let you know that he was talking about his passion, so as not to disturb the minds of the disciples, he gave an example of himself, saying: Because this that is written must be fulfilled in me, that is, he was reckoned among the transgressors. However, it still moves me that the disciples have brought two swords; lest perhaps one is new, the other of the old Testament, with which we arm ourselves against the snares of the devil? Finally, the Lord says: It is enough, as if nothing is lacking to him whom the teaching of both Testaments has fortified. — EXPOSITION OF THE GOSPEL OF LUKE 10.53-55
Lucas 22:42
[(as quoted by Aquinas, AD 1274)] He says then, If thou wilt, remove this cup from me, as man refusing death, as God maintaining His own decree. — Catena Aurea by Aquinas
Lucas 22:42
He brought it back to his ad hominem argument: the will of the Father to divinity; for the will of man is temporal, the will of divinity eternal. The will of the Father is not different from the will of the Son; for there is one will where there is one divinity. However, learn to be subject to God, so that you do not choose what you yourself desire, but what you know to be pleasing to God. — EXPOSITION OF THE GOSPEL OF LUKE 10.60
Lucas 22:44
Most people cling to this argument in this place, who are inclined to sadness at the evidence of unfamiliar salvation rather than at the time of their own weakness, and desire to twist the natural meaning of the statement. However, I not only do not think that he should be excused, but I also admire his piety and majesty nowhere more so; for he did not confer less on me, unless he had undertaken my feeling. Therefore, he grieved for me, who had nothing to grieve about for himself; and removed from the delight of eternal divinity, he is afflicted by the weariness of my weakness. For He took on my sadness, so that He could give me His joy: and He descended to the suffering of death in our footsteps, so that He could call us back to life in His footsteps. Therefore, I confidently name sadness, because I proclaim the cross; for He did not assume the appearance of the Incarnation, but the truth. Therefore, He had to also take on sorrow, so that He could overcome sadness, not exclude it. For those who endure the astonishment of wounds more than the pain do not have the praise of strength: for indeed, the Man on the wound, and knowing, says, 'Surely He has borne our infirmities.' — EXPOSITION OF THE GOSPEL OF LUKE 10.56
Lucas 22:44
[(as quoted by Aquinas, AD 1274)] Many are shocked at this place who turn the sorrows of the Saviour to an argument of inherent weakness from the beginning, rather than taken upon Him for the time. But I am so far from considering it a thing to be excused, that I never more admire His mercy and majesty; for He would have conferred less upon me had He not taken upon Him my feelings. For He took upon Him my sorrow, that upon me He might bestow His joy. With confidence therefore I name His sadness, because I preach His cross. He must needs then have undergone affliction, that He might conquer. For they have no praise of fortitude whose wounds have produced stupor rather than pain. He wished therefore to instruct us how we should conquer death, and what is far greater, the anguish of coming death. Thou smartedst then, O Lord, not from thy own but my wounds; for he was wounded for our transgressions. And perhaps He is sad, because that after Adam's fall the passage by which we must depart from this world was such that death was necessary. Nor is it far from the truth that He was sad for His persecutors, who He knew would suffer punishment for their wicked sacrilege. — Catena Aurea by Aquinas
Lucas 22:47-48
The great significance of divine power, the great discipline of virtue. And the plan of betrayal is revealed, and yet patience is not denied. You have shown, Lord, who would betray, while you reveal hidden things. You have also shown whom he would deliver, while you say: Son of man; because flesh, not divinity, can be understood. However, the fact that he handed him over contradicts even more the ungrateful, that he, although being the Son of God, yet wanted to be the Son of man for our sake. As if to say: Because of my kindness, ungrateful one, you betray me. Behold the hypocrisy. Therefore, I think it should be pronounced as a question, as if a loving person rebukes a traitor: Judas, do you hand over the Son of Man with a kiss? This means, you inflict a wound as a pledge of love, and you shed blood in the duty of charity, and you inflict death with an instrument of peace? The servant betrays the master, the disciple betrays the teacher, the chosen one betrays the author? This is that which is said: The wounds of a friend are more valuable than the kisses of an enemy. What does this traitor say? Let him kiss me with the kisses of his mouth. And he kissed him, he said. Not that he teaches us to pretend, but so that he does not seem to avoid betrayal and to affect the traitor more, to whom he would not deny acts of love; for it is written: I was peaceful with those who hated peace. — EXPOSITION OF THE GOSPEL OF LUKE 10.63-64
Lucas 22:48
[(as quoted by Aquinas, AD 1274)] It must be used I think by way of question, as if he arrests the traitor with a lover's affection. He says, Betrayest thou with a kiss? that is, dost thou inflict a wound with the pledge of love? with the instruments of peace dost thou impose death? a slave, dost thou betray thy Lord; a disciple, thy master; one chosen, Him who chose thee? O great manifestation of Divine power, great discipline of virtue! Both the design of thy traitor is detected, and yet forbearance is not withheld. He shows whom it is Judas betrays, by manifesting things hidden; He declares whom he delivers up, by saying, the Son of man, for the human flesh, not the Divine nature, is seized. That however which most confounds the ungrateful, is the thought that he had delivered up Him, who though He was the Son of God, yet for our sakes wished to be the Son of man; as if He said, "For thee did I undertake, O ungrateful man, that which thou betrayest in hypocrisy. Our Lord kissed him, not that He would teach us to dissemble, but both that He might not seem to shrink from the traitor, and that He might the more move him by not denying him the offices of love. — Catena Aurea by Aquinas
Lucas 22:50-51
[(as quoted by Aquinas, AD 1274)] For Peter being well versed in the law, and full of ardent affection, knowing that it was counted righteousness in Phineas that he had killed the sacrilegious persons, struck the High Priest's servant. The Lord in wiping away the bloody wounds, conveyed thereby a divine mystery, namely, that the servant of the prince of this world, not by the condition of His nature but by guilt, should receive a wound on the ear, for that he had not heard the words of wisdom. Or, by Peter so willingly striking the ear, he taught that he ought not to have a ear outwardly, who had not one in a mystery. But why did Peter do this? Because he especially obtained the power of binding and loosing; therefore by his spiritual sword he takes away the interior ear of him who understandeth not. But the Lord Himself restores the hearing, showing that even they, if they would turn, might be saved, who inflicted the wounds in our Lord's Passion; for that all sin may be washed away in the mysteries of faith. — Catena Aurea by Aquinas
Lucas 22:51
Understand, if you can, how the pain of a healthy right hand escaping touch flees, and wounds are healed not by ointment but by touch. The clay recognizes its potter, and the flesh follows the hand of its Master; for as he wills, the Creator restores his work. Thus elsewhere does sight return to the blind man, when mud spread over his eyes as if it had returned to nature, is reformed. He could have commanded, but he preferred to work; so that we may know that it is he who from the clay of the earth fashioned the various organs of our body with different functions, and infused them with the vigor of the mind. — EXPOSITION OF THE GOSPEL OF LUKE 10.70
Lucas 22:52-53
So they came and arrested him, who were about to perish with a more severe loss of their pursuit: neither did they understand the unhappy mystery, nor did they worship such a compassionate affection of piety, which even allowed their enemies not to be wounded. They were inflicting death justly: he was healing the wounds of his persecutors. — EXPOSITION OF THE GOSPEL OF LUKE 10.71
Lucas 22:54
[(as quoted by Aquinas, AD 1274)] The wretched men understood not the mystery, nor had reverence unto an outpouring of compassion so merciful, that even His enemies He suffered not to be wounded. For it is said, Then look they him, &c. When we read of Jesus being holden, let us guard against thinking that He is holden with respect to His divine nature, and unwilling through weakness, for He is held captive and bound according to the truth of His bodily nature. Rightly he followed afar off, soon about to deny, for he could never have denied if he had clung close to Christ. But herein must he be revered, that he forsook not our Lord, even though he was afraid. Fear is the effect of nature, solicitude of tender affection. — Catena Aurea by Aquinas
Lucas 22:54-55
And he followed from a distance, about to deny it; for he could not have denied it if he had joined Christ closely. But perhaps in this we should greatly admire him, that he did not leave the Lord, even when he was afraid. Fear is natural, concern is piety. He fears what is foreign: he does not flee what is his own. What he follows is devotion: what he denies is deception. What is shared is what slips away: what is of faith is what he regrets. Now a fire was burning in the high priest's courtyard: Peter approached to warm himself; because with the Lord locked away, the heat of his mind had also cooled in him. — EXPOSITION OF THE GOSPEL OF LUKE 10.72
Lucas 22:55
[(as quoted by Aquinas, AD 1274)] And by this time there was a fire burning in the house of the High Priest; as it follows, And when they had kindled a fire, &c. Peter came to warm himself, because his Lord being taken prisoner, the heart of his soul had been chilled in him. — Catena Aurea by Aquinas
Lucas 22:56
What does it mean that the first witness proclaims him, when men could certainly recognize him more; unless it seemed that this sex had sinned unto the death of the Lord, so that this sex might be redeemed through the passion of the Lord? And therefore, the woman receives the first mystery of the resurrection, and she keeps the commandments; in order to abolish the ancient error of transgression. — EXPOSITION OF THE GOSPEL OF LUKE 10.73
Lucas 22:56-57
[(as quoted by Aquinas, AD 1274)] What meaneth it, that a maid is the first to betray Peter, whereas surely men ought the more easily to have recognised him, save that that sex should be plainly implicated in our Lord's murder, in order that it might also be redeemed by His Passion? But Peter when discovered denies, for better that Peter should have denied, than our Lord's word should have failed. Hence it follows, And he denied, saying, Woman, I know him not. — Catena Aurea by Aquinas
Lucas 22:57-58
[(as quoted by Aquinas, AD 1274)] Peter denied, because he promised rashly. He does not deny on the mount, nor in the temple, nor in his own house, but in the judgment-hall of the Jews. There he denies where Jesus was bound, where truth is not. And denying Him he says, I know him not. It were presumptuous to say that he knew Him whom the human mind can not grasp. For no one knoweth the Son but the Father. (Matt. 11:17). Again, a second time he denies Christ; for it follows, And after a little while another saw him, and said, Thou wert also one of them. — Catena Aurea by Aquinas
Lucas 22:58
[(as quoted by Aquinas, AD 1274)] For he preferred to deny himself rather than Christ, or because he seemed to deny being of the company of Christ, he truly denied himself. — Catena Aurea by Aquinas
Lucas 22:59
[(as quoted by Aquinas, AD 1274)] He is also asked a third time; for it follows, And about the space of one hour after, another confidently affirmed, saying, Of a truth this fellow also was with him. — Catena Aurea by Aquinas
Lucas 22:60
[(as quoted by Aquinas, AD 1274)] That is, I know not your blasphemies. But we make excuse for him. He did not excuse himself. For an involved answer is not sufficient for our confessing Jesus, but an open confession is required. And therefore Peter is not represented to have answered this deliberately, for he afterwards recollected himself, and wept. — Catena Aurea by Aquinas
Lucas 22:61
Therefore, Peter wept very bitterly, he wept so that he could wash away his sin with tears: and you, if you want to deserve forgiveness, wash away your guilt with tears: at the same moment, at the same time, Christ looks at you. If you perhaps stumble in any way; because the witness of your secrets is present, he looks at you so that you may remember and confess your error. Imitate Peter saying elsewhere for a third time: Lord, you know that I love you. For indeed, because he had denied for the third time, for the third time he confesses: but he denied at night, he confesses in the day. However, these things are written so that we may know that no one should boast; for if Peter fell, because he said, 'Even if all are made to stumble because of You, I will never be made to stumble,' who else has the right to presume about himself? And indeed, David, because he had said, 'I said in my prosperity, 'I shall never be moved',' openly admits that this was boasting, saying, 'You hid Your face, and I was troubled.' — EXPOSITION OF THE GOSPEL OF LUKE 10.90-91
Lucas 22:61-62
[(as quoted by Aquinas, AD 1274)] Lastly, those whom Jesus looks upon weep for their sins. Hence it follows, And Peter remembered the word of the Lord, how he had said to him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly. Why did he weep? Because he sinned as man. I read of his tears, I do not read of his confession. Tears wash away an offence which it is shame to confess in words. The first and second time he denied and wept not, for as yet our Lord had not looked upon him. He denied the third time, Jesus looked upon him, and he wept bitterly. So then if thou wilt obtain pardon, wash away thy guilt in tears. — Catena Aurea by Aquinas
Lucas 22:62
Why did he weep? Because guilt overtook him: I am accustomed to weeping, if guilt is lacking to me, that is, if I do not avenge myself, if I do not obtain what I wickedly desire. Peter was grieved and wept; because he erred as a man. I do not find what he said, I find that he wept: I read his tears, I do not read satisfaction: but what cannot be defended, can be washed away. Tears wash away the sin, which shame is too modest to confess with words. And tears seek both forgiveness and modesty. Tears speak of guilt without horror; tears confess a crime without causing offense; tears do not ask for forgiveness, and yet they deserve it. I found out why Peter remained silent, so that a quick request for forgiveness would not cause further offense. Before we cry, we must pray like this. — EXPOSITION OF THE GOSPEL OF LUKE 10.88
Lucas 22:70
[(as quoted by Aquinas, AD 1274)] The Lord had rather prove Himself a King than call Himself one, that they might have no excuse for condemning Him, when they confess the truth of that which they lay against Him. It follows, And he said, Ye say that I am. — Catena Aurea by Aquinas