---
title: "Catena Aurea: The Four Gospels"
author: "Thomas Aquinas"
translator: "John Henry Newman (ed.)"
languages: [en]
shelf: "Commentaries"
section: 273 of 394
url: https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/273/
cite: "Thomas Aquinas, tr. John Henry Newman (ed.), Catena Aurea: The Four Gospels, section 273. Scriptura (scriptura.si), https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/273/"
---

# Catena Aurea: The Four Gospels

*Thomas Aquinas, tr. John Henry Newman (ed.)*

The four Gospels read through chains of quotations from the Church Fathers.

## 273. Luke 13 · 1 of 3

Source: https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/273/ · cite a paragraph as https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/273/#p-N

[¶0] Ver. 1. There were present at that season some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices.2. And Jesus answering said to them, Suppose you that these Galileans were sinners above all the Galileans, because they suffered such things?3. I tell you, Nay: but, except you repent, you shall all likewise perish.4. Or those eighteen, upon whom the tower in Siloam fell, and slew them, think you that they were sinners above all men that dwelt in Jerusalem?5. I tell you, Nay: but, except you repent, you shall all likewise perish.

[¶1] Gloss: As He had been speaking of the punishments of sinners, the story is fitly told Him of the punishment of certain particular sinners, from which He takes occasion to denounce vengeance also against other sinners: as it is said, There were present at that season some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices.

[¶2] Cyril: For these were followers of the opinions of Judas of Galilee, of whom Luke makes mention in the Acts of the Apostles, who said, that we ought to call no man master. Great numbers of them refusing to acknowledge Caesar as their master, were therefore punished by Pilate. They said also that men ought not to offer God any sacrifices that were not ordained in the law of Moses, and so forbade to offer the sacrifices appointed by the people for the safety of the Emperor and the Roman people. Pilate then, being enraged against the Galileans, ordered them to be slain in the midst of the very victims which they thought they might offer according to the custom of their law; so that the blood of the offerers was mingled with that of the victims offered. Now it being generally believed that these Galileans were most justly punished, as sowing offences among the people, the rulers, eager to excite against Him the hatred of the people, relate these things to the Savior, wishing to discover what He thought about them. But He, admitting them to be sinners, does not however judge them to have suffered such things, as though they were worse than those who suffered not. Whence it follows, And he answered an said to them, Suppose you that these Galileans were sinners above all the Galileans, etc.

[¶3] Chrysostom: For God punishes some sinners by cutting off their iniquities, and appointing to them hereafter a lighter punishment, or perhaps even entirely releasing them, and correcting those who are living in wickedness by their punishment. Again, he does not punish others, that if they take heed to themselves by repentance they may escape both the present penalty and future punishment, but if they continue in their sins, suffer still greater torment.

[¶4] Titus of Bostra: And he here plainly shows, that whatever judgments are passed for the punishment of the guilty, happen not only by the authority of the judges, but the will of God. Whether therefore the judge punishes upon the strict grounds of conscience, or has some other object in his condemnation, we must ascribe the work to the Divine appointment.

[¶5] Cyril: To save therefore the multitudes, from the intestine seditions, which were excited for the sake of religion, He adds, but unless you repent, and unless you cease to conspire against your rulers, for which you have no divine guidance, You shall all likewise perish, and your blood shall be united to that of your sacrifices.

[¶6] Chrysostom: And herein he shows that He permitted them to suffer such things, that the heirs of the kingdom yet living might be dismayed by the dangers of others. "What then," you will say, "is this man punished, that I might become better?" Nay, but he is punished for his own crimes, and hence arises an opportunity of salvation to those who see it.

[¶7] Bede: But because they repented not in the fortieth year of our Lord’s Passion, the Romans coming, (whom Pilate represented, as belonging to their nation,) and beginning from Galilee, (whence our Lord’s preaching had begun,) utterly destroyed that wicked nation, and defiled with human blood not only the courts of the temples, where they were wont to offer sacrifices, but also the inner parts of the doors, (where there was no entrance to the Galileans.)

[¶8] Chrysostom: Again, there had been eighteen others crushed to death by the falling of a tower, of whom He adds the same things, as it follows, Or those eighteen upon whom the tower of Siloam fell and slew them, think you that they were sinners above all men that dwelt in Jerusalem? I tell you, Nay, For he does not punish all in this life, giving them a time meet for repentance. Nor however does he reserve all for future punishment, lest men should deny His providence.

[¶9] Titus of Bostra: Now one tower is compared to the whole city, that the destruction of a part may alarm the whole. Hence it is added, But, except you repent, you shall all likewise perish; as if He said, The whole city shall shortly be smitten if the inhabitants continue in impenitence.

[¶10] Ambrose: In those whose blood Pilate mingled with the sacrifices, there seems to be a certain mystical type, which concerns all who by the compulsion of the Devil offer not a pure sacrifice, whose prayer is for a sin, as it was written of Judas, who when he was amongst the sacrifices devised the betrayal of our Lord’s blood.

[¶11] Bede: For Pilate, who is interpreted, "The mouth of the hammerer," signifies the devil ever ready to strike. The blood expresses sin, the sacrifices good actions. Pilate then mingles the blood of the Galileans with their sacrifices when the devil stains the alms and other good works of the faithful either by carnal indulgence, or by courting the praise of men, or any other defilement. Those men of Jerusalem also who were crushed by the falling of the tower, signify that the Jews who refuse to repent will perish within their own walls. Nor without meaning is the number eighteen given, (which number among the Greeks is made up of I and H, that is, of the same letters with which the name of Jesus begins.) And it signifies that the Jews were chiefly to perish, because they would not receive the name of the Savior. That tower represents Him who is the tower of strength. And this is rightly in Siloam, which is interpreted, "sent;" for it signifies Him who, sent by the Father, came into the world, and who shall grind to powder all on whom He falls.

[¶12] Ver. 6. He spoke also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none.7. Then said he to the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none; cut it down: why cumbers it the ground?8. And he answering; said to him, Lord, let it alone this year also, till I shall dig about it, and dung it:9. And if it bear fruit, well: and if not, then after that you shall cut it down.

[¶13] Titus of Bostra: The Jews were boasting, that while the eighteen had perished, they all remained unhurt. He therefore sets before them the parable of the fig tree, for it follows, He spoke also this parable; A certain man had a fig tree planted in his vineyard.

[¶14] Ambrose: There was a vineyard of the Lord of hosts, which He gave for a spoil to the Gentiles. And the comparison of the fig tree to the synagogue is well chosen, because as that tree abounds with wide and spreading foliage, and deceives the hopes of its possessor with the vain expectation of promised fruit, so also in the synagogue, while its teachers are unfruitful in good works, yet magnify themselves with words as with abundant leaves, the empty shadow of the law stretches far and wide. This tree also is the only one which puts forth fruit in place of flowers. And the fruit falls, that other fruit may succeed; yet some few of the former remain, and do not fall. For the first people of the synagogue fell off as a useless fruit, in order that out of the fruitfulness of the old religion might arise the new people of the Church; yet they who were the first out of Israel whom a branch of a stronger nature bore, under the shadow of the law and the cross, in the bosom of both, stained with a double juice after the example of a ripening fig, surpassed all others in the grace of most excellent fruits; to whom it is said, You shall sit upon twelve thrones. Some however think the fig tree to be a figure not of the synagogue, but of wickedness and treachery; y et these differ in nothing from what has gone before, except that they choose the genus instead of the species.

[¶15] Bede: The Lord Himself who established the synagogue by Moses, came born in the flesh, and frequently teaching in the synagogue, sought for the fruits of faith, but in the hearts of the Pharisees found none; therefore it follows, And came seeking fruit on it, and found none.

[¶16] Ambrose: But our Lord sought, not because He was ignorant that the fig tree had no fruit, but that He might show in a figure that the synagogue ought by this time to have fruit. Lastly, from what follows, He teaches that He Himself came not before the time who came after three years. For so it is said, Then said he to the dresser of the vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none. He came to Abraham, He came to Moses, He came to Mary, that is, He came in the seal of the covenant, He came in the law, He came in the body. We recognise His coming by His gifts; at one time purification, at another sanctification, at another justification. Circumcision purified, the law sanctified, grace justified. The Jewish people then could not be purified because they had not the circumcision of the heart, but of the body; nor be sanctified, because ignorant of the meaning of the law, they followed carnal things rather than spiritual; nor justified, because not working repentance for the their offences, they knew nothing of grace. Rightly then was there no fruit found in the synagogue, and consequently it is ordered to be cut down; for it follows, Cut it down, why cumbers it the ground? But the merciful dresser, perhaps meaning him on whom the Church is founded, foreseeing that another would be sent to the Gentiles, but he himself to them who were of the circumcision, piously intercedes that it may not be cut off; trusting to his calling, that the Jewish people also might be saved through the Church.

[¶17] Hence it follows, And he answering said to him, Lord, let it alone this year also. He soon perceived hardness of bears and pride to be the causes of the barrenness of the Jews. He knew therefore how to discipline, who knew how to censure faults. Therefore adds He, till I shall dig about it. He promises that the hardness of their hearts shall be dug about by the Apostles’ spades, lest a heap of earth cover up and obscure the root of wisdom. And He adds, and dung it, that is, by the grace of humility, by which even the fig is thought to become fruitful toward the Gospel of Christ. Hence He adds, And if it bear fruit, well, that is, it shall be well, but if not, then after that you shall cut it down.

[¶18] Bede: Which indeed came to pass under the Romans, by whom the Jewish nation was cut off, and thrust out from the land of promise.

[¶19] Augustine: Or, in another sense, the fig tree is the race of mankind. For the first man after he had sinned concealed with fig leaves his nakedness, that is, the members from which we derive our birth.

[¶20] Theophylact: But each one of us also is a fig tree planted in the vineyard of God, that is, in the Church, or in the world.

[¶21] Gregory: But our Lord came three times to the fig tree, because He sought after man’s nature before the law, under the law, and under grace, by waiting, admonishing, visiting; but yet He complains that for three years he found no fruit, for there are some wicked men whose hearts are neither corrected by the law of nature breathed into them, nor instructed by precepts, nor converted by the miracles of His incarnation.

[¶22] Theophylact: Our nature yields no fruit though three times sought for; once indeed when we transgressed the commandment in paradise; the second time, when they made the molten calf under the law; thirdly, when they rejected the Savior. But that three years’ time must be understood to mean also the three ages of life, boyhood, manhood, and old age.

[¶23] Gregory: But with great fear and trembling should we hear the word which follows, Cut it down, why cumbers it the ground. For every one according to his measure, in whatsoever station of life he is, except he show forth the fruits of good works, like an unfruitful tree, cumbers the ground; for wherever he is himself placed, he there denies to another the opportunity of working.

[¶24] Pseudo-Basil: For it is the part of God’s mercy not silently to inflict punishment, but to send forth threatenings to recall the sinner to repentance, as He did to the men of Nineveh, and now to the dresser of the vineyard, saying, Cut it down, exciting him indeed to the care of it, and stirring up the barren soil to bring forth the proper fruits.

[¶25] Gregory: NAZ. Let us not then strike suddenly, but overcome by gentleness, lest we cut down the fig tree still able to bear fruit, which the care perhaps of a skillful dresser will restore. Hence it is also here added, And he answering said to him, Lord, let alone, etc.

[¶26] Gregory: By the dresser of the vineyard is represented the order of Bishops, who, by ruling over the Church, take care of our Lord’s vineyard.

[¶27] Theophylact: Or the master of the household is God the Father, the dresser is Christ, who will not have the fig tree cut down as barren, as if saying to the Father, Although through the Law and the Prophets they gave no fruit of repentance, I will water them with My sufferings and teaching, and perhaps they will yield us fruits of obedience.

[¶28] Augustine: Or, the husbandmen who intercedes is every holy man who ho within the Church prays for them that are without the Church, saying, O Lord, O Lord, let it alone this year, that is, for that time vouchsafed under grace, until I dig about it. To dig about it, is to teach humility and patience, for the ground which has been dug is lowly. The dung signifies the soiled garments, but they bring forth fruit. The soiled garment of the dresser, is the grief and mourning of sinners; for they who do penance and do it truly are in soiled garments.

[¶29] Gregory: Or, the sins of the flesh are called the dung. From this then the tree revives to bear fruit again, for from the remembrance of sin the soul quickens itself to good works. But there are very many who hear reproof, and yet despise the return to repentance; wherefore it is added, And if it bear fruit, well.

[¶30] Augustine: That is, it will be well, but if not, then after that you shall cut it down; namely, when you shall come to judge the quick and the dead. In the mean time it is now spared.

[¶31] Gregory: But he who will not by correction grow rich to fruitfulness, falls to that place from whence he is no more able to rise again by repentance.

[¶32] Ver. 10. And he was teaching in one of the synagogues on the sabbath.11. And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself.12. And when Jesus saw her, he called her to him, and said to her, Woman, you are loosed from your infirmity.13. And he laid his hands on her: and immediately she was made straight, and glorified God.14. And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said to the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.15. The Lord then answered him, and said, you hypocrite, do not each one of you on the sabbath loose his ox or or ass from the stall, and lead him away to watering?16. And ought not this woman, being a daughter of Abraham, whom Satan has bound, lo, these eighteen years, be loosed from this bond on the sabbath day?17. And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.

[¶33] Ambrose: He soon explained that He had been speaking of the synagogue, showing, that He truly came to it, who preached in it, as it is said, And he was teaching in one of the synagogues.

[¶34] Chrysostom: He teaches indeed not separately, but in the synagogues; calmly, neither wavering in any thing, nor determining aught against the law of Moses; on the Sabbath also, because the Jews were then engaged in the hearing of the law.

[¶35] Cyril: Now that the Incarnation of the Word was manifested to destroy corruption and death, and the hatred of the devil against us, is plain from the actual events; for it follows, And behold there was a woman which had a spirit of infirmity, etc. He says spirit of infirmity, because the woman suffered from the cruelty of the devil, forsaken by God because of her own crimes or for the transgression of Adam, on account of which the bodies of men incur infirmity and death. But God gives this power to the Devil, to the end that men when pressed down by the weight of their adversity might betake them to better things. He points out the nature of her infirmity, saying, And was bowed together, and could in no wise lift up herself.

[¶36] Basil: Because the head of the brutes is bent down towards the ground and looks upon the earth, but the head of man was made erect towards the heaven, his eyes tending upward. For it becomes us to seek what is above, and with our sight to pierce beyond earthly things.

[¶37] Cyril: But our Lord, to show that His coming into this world was to be the loosing of human infirmities, healed this woman. Hence it follows, And when Jesus saw her, he called her to him, and said to her, Woman, you are loosed from your infirmity. A word most suitable to God, full of heavenly majesty; for by His royal assent He dispels the disease.

[¶38] He also laid His hands upon her, for it follows, He laid his hands on her, and immediately she was made straight, and glorified God. We should here answer, that the Divine power had put on the sacred flesh. For it was the flesh of God Himself, and of no other, as if the Son of Man existed apart from the Son of God, as some have falsely thought. But the ungrateful ruler of the synagogue, when he saw the woman, who before was creeping on the ground, now by Christ’s single touch made upright, and relating the mighty works of God, sullies his zeal for the glory of the Lord with envy, and condemns the miracle, that he might appear to be jealous for the Sabbath.

[¶39] As it follows, And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said to the people, There are six days in which men ought to work, and not on the sabbath-day. He would have those who are dispersed about on the other days, and engaged in their own works, not come on the Sabbath to see and admire our Lord’s miracles, lest by chance they should believe. But the law has not forbidden all manual work on the Sabbath-day, and has it forbidden that which is done by a word or the mouth? Cease then both to eat and drink and speak and sing. And if you read not the law, how is it a Sabbath to you? But supposing the law has forbidden manual works, how is it a manual work to raise a woman upright by a word?

[¶40] Ambrose: Lastly, God rested from the works of the world not from holy works, for His working is constant and everlasting; as the Son says, My Father works until now, and I work; that after the likeness of God our worldly, not our religious, works should cease. Accordingly our Lord pointedly answered him, as it follows, You hypocrite, do not each on of you on the sabbath-day loose his ox or his ass? etc.

[¶41] Basil: The hypocrite is one who on the stage assumes a different character from his own. So also in this life some men carry one thing in their heart, and show another on the surface to the world.

[¶42] Chrysostom: Well then does he call the ruler of the synagogue a hypocrite, for he had the appearance of an observer of the law, but in his heart was a crafty and envious man. For it troubles him not that the Sabbath is broken, but that Christ is glorified. Now observe, that whenever Christ orders a work to be done, (as when He ordered the man sick of the palsy to take up his bed,) He raises His words to something higher, convincing men by the majesty of the Father, as He says, My Father works until now, and I work. But in this place, as doing every thing by word, He adds nothing further, refuting their calumny by the very things which they themselves did.

[¶43] Cyril: Now the ruler of the synagogue is convicted a hypocrite, in that he leads his cattle to watering on the Sabbath-day, but this woman, not more by birth than by faith the daughter of Abraham, he thought unworthy to be loosed from the chain of her infirmity. Therefore He adds, And ought not this woman, being a daughter of Abraham whom Satan has bound lo, these eighteen years, to be loosed from this bond on the sabbath-day? The ruler preferred that this woman should like the beasts rather look upon the earth than receive her natural stature, provided that Christ was not magnified. But they had nothing to answer; they themselves unanswerably condemned themselves.

[¶44] Hence it follows, And when he had said these things, all his adversaries were ashamed. But the people, reaping great good from His miracles, rejoiced at the signs which they saw, as it follows, And all the people rejoiced;. For the glory of His works vanquished every scruple in them who sought Him not with corrupt hearts.