Catena Aurea by St. Thomas Aguinas
13:22–30
22. And he went through the cities and villages, teaching, and journeying toward Jerusalem.
23. Then said one unto him, Lord, are there few that be saved? And he said unto them,
24. Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.
25. When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:
26. Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets.
27. But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity.
28. There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out.
29. And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God.
30. And, behold, there are last which shall be first, and there are first which shall be last.
GLOSS. Having spoken in parables concerning the increase of the teaching of the Gospel, He every where endeavours to spread it by preaching. Hence it is said, And he went through the cities and villages.
THEOPHYLACT. For he did not visit the small places only, as they do who wish to deceive the simple, nor the cities only, as they who are fond of show, and seek their own glory; but as their common Lord and Father providing for all, He went about every where. Nor again did He visit the country towns only, avoiding Jerusalem, as if He feared the cavils of the lawyers, or death, which might follow therefrom; and hence he adds, And journeying towards Jerusalem. For where there were many sick, there the Physician chiefly shewed Himself. It follows, Then said one unto him, Lord, are there few that be saved?
GLOSS. This question seems to have reference to what had gone before. For in the parable which was given above, He had said, that the birds of the air rested on its branches, by which it might be supposed that there would be many who would obtain the rest of salvation. And because one had asked the question for all, the Lord does not answer him individually, as it follows, And he said unto them, Strive to enter in at the strait gate.
BASIL. (in reg. ad int. 240.) For as in earthly life the departure from right is exceeding broad, so he who goes out of the path which leads to the kingdom of heaven, finds himself in a vast extent of error. (int. 241.). But the right way is narrow, the slightest turning aside being full of danger, whether to the right or to the left, as on a bridge, where he who slips on either side is thrown into the river.
CYRIL OF ALEXANDRIA. The narrow gate also represents the toils and sufferings of the saints. For as a victory in battle bears witness to the strength of the soldiers, so a courageous endurance of labours and temptations will make a man strong.
CHRYSOSTOM. (24, 40. in Matt.) What then is that which our Lord says elsewhere, My yoke is easy, and my burden is light? (Matt. 11:30.) There is indeed no contradiction, but the one was said because of the nature of temptations, the other with respect to the feeling of those who overcame them. For whatever is troublesome to our nature may be considered easy when we undertake it heartily. Besides also, though the way of salvation is narrow at its entrance, yet through it we come into a large space, but on the contrary the broad way leadeth to destruction.
GREGORY. (Mor. 11. c. 50.) Now when He was about to speak of the entrance of the narrow gate, He said first, strive, for unless the mind struggles manfully, the wave of the world is not overcome, by which the soul is ever thrown back again into the deep.
CYRIL OF ALEXANDRIA. Now our Lord does not seem to satisfy him who asked whether there are few that be saved, when He declares the way by which man may become righteous. But it must be observed, that it was our Saviour’s custom to answer those who asked Him, not according as they might judge right, as often as they put to Him useless questions, but with regard to what might be profitable to His hearers. And what advantage would it have been to His hearers to know whether there should be many or few who would be saved. But it was more necessary to know the way by which man may come to salvation. Purposely then He says nothing in answer to the idle question, but turns His discourse to a more important subject.
AUGUSTINE. (Serm. 111.) Or else, our Lord confirmed the words He heard, that is, by saying that there are few who are saved, for few enter by the strait gate, but in another place He says this very thing, Narrow is the way which leadeth unto life, and few there are who enter into it. (Matt. 7:14.) Therefore He adds, For many I say unto you shall seek to enter;
BEDE. Urged thereto by their love of safety, yet shall not be able, frightened by the roughness of the road.
BASIL. (Hom. in Psalm 1, 15.) For the soul wavers to and fro, at one time choosing virtue when it considers eternity, at another preferring pleasures when it looks to the present. Here it beholds ease, or the delights of the flesh, there its subjection or captive bondage; here drunkenness, there sobriety; here wanton mirth, there overflowing of tears; here dancing, there praying; here the sound of the pipe, there weeping; here lust, there chastity.
AUGUSTINE. (Serm. 111.) Now our Lord in no wise contradicts Himself when He says, that there are few who enter in at the strait gate, and elsewhere, Many shall come from the east and the west; (Matt. 8:11.) for there are few in comparison with those who are lost, many when united with the angels. Scarcely do they seem a grain when the threshing floor is swept, but so great a mass will come forth from this floor, that it will fill the granary of heaven.
CYRIL OF ALEXANDRIA. But that they who cannot enter are regarded with wrath, He has shewn by an obvious example, as follows, When once the master of the house has risen up, &c. as if when the master of the house who has called many to the banquet has entered in with his guests, and shut to the door, then shall come afterwards men knocking.
BEDE. The master of the house is Christ, who since as very God He is every where, is already said to be within those whom though He is in heaven He gladdens with His visible presence, but is as it were without to those whom while contending in this pilgrimage, He helps in secret. But He will enter in when He shall bring the whole Church to the contemplation of Himself. He will shut the door when He shall take away from the reprobate all room for repentance. Who standing without will knock, that is, separated from the righteous will in vain implore that mercy which they have despised. Therefore it follows, And he will answer and say to you, I know you not whence ye are.
GREGORY. (Moral. 2. c. 5.) For God not to know is for Him to reject, as also a man who speaks the truth is said not to know how to lie, for he disdains to sin by telling a lie, not that if he wished to lie he knew not how, but that from love of truth he scorns to speak what is false. Therefore the light of truth knows not the darkness which it condemns. It follows, Then shall ye begin to say, We have eaten and drunk in thy presence, &c.
CYRIL OF ALEXANDRIA. This refers to the Israelites, who, according to the practice of their law, when offering victims to God, eat and are merry. They heard also in the synagogues the books of Moses, who in his writings delivered not his own words, but the words of God.
THEOPHYLACT. Or it is said to the Israelites, simply because Christ was born of them according to the flesh, and they ate and drank with Him, and heard Him preaching. But these things also apply to Christians. For we eat the body of Christ and drink His blood as often as we approach the mystic table, and He teaches in the streets of our souls, which are open to receive Him.
BEDE. Or mystically, he eats and drinks in the Lord’s presence who eagerly receives the food of the word. Hence it is added for explanation, Thou hast taught in our streets. For Scripture in its more obscure places is food, since by being expounded it is as it were broken and swallowed. In the clearer places it is drink, where it is taken down just as it is found. But at a feast the banquet does not delight him whom the piety of faith commends not. The knowledge of the Scriptures does not make him known to God, whom the iniquity of his works proves to be unworthy; as it follows, And he will say unto you, I know not whence ye are; depart from me.
BASIL. (reg. brev. ad int. 282.) He perhaps speaks to those whom the Apostle describes in his own person, saying, If I speak with the tongues of men and of angels, and have all knowledge, and give all my goods to feed the poor, but have not charity, it profiteth me nothing. For whatever is done not from regard to the love of God, but to gain praise from men, obtains no praise from God.
THEOPHYLACT. Observe also that they are objects of wrath in whose street the Lord teaches. If then we have heard Him teaching not in the streets, but in poor and lowly hearts, we shall not be regarded with wrath.
BEDE. But the twofold punishment of hell is here described, that is, the feeling cold and heat. For weeping is wont to be excited by heat, gnashing of teeth by cold. Or gnashing of teeth betrays the feeling of indignation, that he who repents too late, is too late angry with himself.
GLOSS. Or the teeth will gnash which here delighted in eating, the eyes will weep which here wandered with desire. By each He represents the real resurrection of the wicked.
THEOPHYLACT. This also refers to the Israelites with whom He was speaking, who receive from this their severest blow, that the Gentiles have rest with the fathers, while they themselves are shut out. Hence He adds, When you shall see Abraham, Isaac, and Jacob, in the kingdom of God, &c.
EUSEBIUS. For the Fathers above mentioned, before the times of the Law, forsaking the sins of many gods to follow the Gospel way, received the knowledge of the most high God; to whom many of the Gentiles were conformed through a similar manner of life, but their children suffered estrangement from the Gospel rules; and herein it follows, And behold they are last which shall be first, and they are first which shall be last.
CYRIL OF ALEXANDRIA. For to the Jews who held the first place have the Gentiles been preferred.
THEOPHYLACT. But we as it seems are the first who have received from our very cradles the rudiments of Christian teaching, and perhaps shall be last in respect of the heathens who have believed at the end of life.
BEDE. Many also at first burning with zeal, afterwards grow cold; many at first cold, on a sudden become warm; many despised in this world, will be glorified in the world to come; others renowned among men, will in the end be condemned.
Catena Aurea Luke 13
NAVARRE BIBLE COMMENTARY (RSV)
Ad Majorem Dei Gloriam (To the Greater Glory of God)
From: Ephesians 6:1-9
Advice to Children and Parent
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[1] Children, obey your parents in the Lord, for this is right. [2] "Honor your father and mother" (this is the first commandment with a promise), [3] "that it may be well with you and that you may live long on the earth." [4] Fathers, do not provoke your children to anger but bring them up in the discipline and instruction of the Lord.
Advice to Servants and Masters
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[5] Slaves, be obedient to those who are your earthly masters, with fear and trembling, in singleness of heart, as to Christ; [6] not in the way of eye-service, as men-pleasers, but as servants of Christ, doing the will of God from the heart, [7] rendering service with a good will as to the Lord and not to men, [8] knowing that whatever good anyone does, he will receive the same again from the Lord, whether he is a slave or free. [9] Masters, do the same to them, and forbear threatening, knowing that he who is both their Master and yours is in heaven, and that there is no partiality with him.
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Commentary:
1-4. St Paul now goes on to deal with parent-children relationships. He recalls the fourth commandment (the first of the commandments to do with our neighbor) to which a promise of blessing is attached for those who keep it (cf. Ex 20:12; Deut 5:16). Honoring one's parents means loving and obeying them, as is right, and caring for them spiritually and materially when their age or circumstances so require. To those who keep this commandment, the Lord promises happiness and a long life on earth.
"In the Lord": although these words are missing from some early codexes, there is no doubt about their authenticity. They locate parent-children relationships on a supernatural plane. In the last analysis, obedience of children to parents is a divine commandment, which justice demands be kept. Parents, for their part, are called to be understanding with their children, and to educate them in a truly Christian way: discipline and instruction should always be motivated by a desire for their good.
"As it is the parents who have given life to their children, on them lies the gravest obligation of educating their family. They must therefore be recognized as being primarily and principally responsible for their education. The role of parents in education is of such importance that it is almost impossible to provide an adequate substitute. It is therefore the duty of parents to create a family atmosphere inspired by love and devotion to God and their fellow-men which will promote an integrated, personal and social education of their children [...] which are necessary to every society. It is therefore above all in the Christian family, enriched by the grace and the responsibility of the sacrament of matrimony, that children should be taught to know and worship God and to love their neighbor, in accordance with the faith which they have received in earliest infancy in the sacrament of Baptism [...]. Finally it is through the family that they are gradually initiated into association with their fellow-men in civil life and as members of the people of God" (Vatican II, "Gravissimum Educationis", 3).
"Therefore the responsibility and consequently also the right of educating children comes to the family direct from the Creator. It is a right which cannot be surrendered, because it is combined with a very serious responsibility; it is therefore prior to any right of the civil society or the State and for that reason may not be infringed by any power on earth.
"The sacred character of this right is thus shown by St Thomas Aquinas: 'The son is by nature something of the father ...: and so the law of nature requires that until it reaches the use of reason the child shall be under the father's care. It would therefore be against natural justice if before reaching the use of reason the child were removed from the parents' charge or if any disposition were made concerning it against the parents' will' ("Summa Theologiae", II-II, q. 10, a. 12). And since the parents' obligation to exercise this care persists until the offspring is capable of looking after itself, it is evident that their inviolable right to educate their offspring continues until that time. 'For nature', says St Thomas, 'intends not only the generation of offspring but also its development and progress to the state of man as man, that is, to the state of virtue' ("ibid.", "Supplement", q. 41, a. 1)" (Pius XI, "Divini Illius Magistri").
Parents must not abuse their authority nor should their children obey them if asked to do anything that is against the moral law. Therefore, parents may not make unreasonable demands. The Apostle warns about this when he says, "do not provoke your children to anger" (v. 4). Christian education, therefore, must be based on charity, on affection and on parents' sensitive respect of their children's freedom. 'The parents are the main persons responsible for the education of their children, in human as well as in spiritual matters. They should be conscious of the extent of their responsibility. To fulfill it, they need prudence, understanding, a capacity for teaching and loving and a concern for giving good example. Imposing things by force, in an authoritarian manner, is not the right way to teach. The ideal attitude of parents lies more in becoming their children's friends--friends who will be willing to share their anxieties, who will listen to their problems, who will help them in an effective and agreeable way" (St J. Escriva, "Christ Is Passing By", 27). See the note on Col 3:20-21.
5-9. In St Paul's time labor relations were largely based on slavery. He does not directly denounce slavery, but he uses this letter to establish the correct basis for the master-servant relationship. By emphasizing the dignity of the human person, the Apostle is clearly teaching that human relationships are to be raised to a supernatural level, that is, made to involve Christ. Hence masters must be just towards servants, not coercing them by threats, for all--masters as well as servants--have one and the same Lord on high, "with whom there is no partiality" (v. 9). On the other hand, slaves should work not merely because they expect a human reward or, as it were, are resigned to their fate: they should render "service with a good will as to the Lord and not to men" (v. 7). This teaching established conditions which, centuries later, would lead to the abolition of slavery when the spirit of Christianity imbued the whole gamut of human relationships, including those to do with work.
The Church's social teaching has projected the light of faith and charity onto the world of work, thereby fulfilling an essential role in the building of a more human and more Christian society. Thus, for example, the Magisterium teaches that "even though a state of things be pictured in which everyone will receive at last all that is his due, a wide field will always remain open for charity. For justice alone, however faithfully observed, though it can indeed remove the cause of social strife, can never bring about a union of hearts and minds [...]. Only when all sectors of society have the intimate conviction that they are members of one great family, and children of the same heavenly Father [...] will it be possible to unite all in harmonious striving for the common good [...]. Then the rich and others in power will change their former neglect of their poorer brethren into solicitous and effective love, will listen readily to their just demands, and will willingly forgive them the faults and mistakes they may possibly make. The workers too will lay aside all feelings of hatred or envy which the instigators of social strife exploit so skillfully. Not only will they cease to feel discontent at the position assigned them by divine providence in human society; they will become proud of it, well aware that they are working usefully and honorably for the common good, each according to his office and function and following more closely in the footsteps of him who, being God, chose to become a tradesman among men, and to be known as 'the son of the tradesman"' (Pius XI, "Quadragesimo Anno", 56).
More recently, John Paul II has reminded us that "work is a key, probably "the essential key", to the whole social question, if we try to see that question really from the point of view of man's good" ("Laborem Exercens", 3). In this connection he makes it clear that "work is a good thing for man--a good thing for his humanity—because through work man not only transforms nature, adapting it to his own needs, but he also achieves fulfillment as a human being and indeed, in a sense, becomes 'more a human being'" ("ibid.", 9).
"It is time for us Christians to shout from the rooftops that work is a gift from God and that it makes no sense to classify people differently, according to their occupation, as if some jobs were nobler than others. Work, all work, bears witness to the dignity of man, to his dominion over creation. It is an opportunity to develop one's personality. It is a bond of solidarity with others..." (St J. Escriva, "Christ Is Passing By", 47).
From: Luke 13:22-30The Narrow Gate
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[22] He (Jesus) went on his way through towns and villages, teaching, and journeying toward Jerusalem. [23] And some one said to him, "Lord, will those who are saved be few?" And he said to them, [24] "Strive to enter by the narrow door; for many, I tell you, will seek to enter and will not be able. [25] When once the householder has risen up and shut the door, you will begin to stand outside and knock at the door, saying, 'Lord, open to us.' He will answer you, 'I do not know where you are from.' [26] Then you will begin to say, 'We ate and drank in your presence, and you taught in our streets.' [27] But he will say, 'I tell you, I do not know where you come from; depart from me, all you workers of iniquity!" [28] There you will weep and gnash your teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God and you yourselves thrust out. [29] And men will come from east and west, and from north and south, and sit at table in the kingdom of God. [30] And behold, some are last who will be first, and some are first who will be last."
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Commentary
23-24. Everyone is called to form part of the Kingdom of God, for he "desires all men to be saved" (1 Tim 2:4). "Those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart and, moved by grace, try in their actions to do his will as they know it through the dictates of their conscience: those too may achieve eternal salvation. Nor shall divine providence deny the assistance necessary for salvation to those who, without any fault of theirs, have not yet arrived at an explicit knowledge of God, and who, not without grace, strive to lead a good life. Whatever good or truth is found among them is considered by the Church to be a preparation for the Gospel and given by him who enlightens all men that they may at length have life" (Vatican II, "Lumen Gentium", 16).
Certainly, only those who make a serious effort can reach the goal of salvation (cf. Lk 16:16; Mt 11:12). Our Lord tells us so by using the simile of the narrow gate. "A Christian's struggle must be unceasing, for interior life consists in beginning and beginning again. This prevents us from proudly thinking that we are perfect already. It is inevitable that we should meet difficulties on our way. If we did not come up against obstacles, we would not be creatures of flesh and blood. We will always have passions that pull us downwards; we will always have to defend ourselves against more or less self-defeating urges" (St J. Escriva, "Christ Is Passing By", 75).
25-28. As at other times, Jesus describes eternal life by using the example of a banquet (cf., e.g., Lk 12:35ff; 14:15). Knowing the Lord and listening to his preaching is not enough for getting to heaven; what God judges is how we respond to the grace he gives us: "Not everyone who says to me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven" (Mt 7:21).
29-30. Generally speaking, the Jewish people regarded themselves as the sole beneficiaries of the messianic promises made by the prophets; but Jesus proclaims that salvation is open to everyone. The only condition he lays down is that men freely respond to God's merciful call. When Christ died on the cross the veil of the temple was torn in two (Lk 23:45 and par.), a sign of the end of the distinction between Jews and Gentiles. St Paul teaches: "For he [Christ] is our peace, who has made us both one, and has broken down the dividing wall [...] that he might create in himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby bringing the hostility to an end" (Eph 2:14-16). Therefore, "all men are called to belong to the new people of God. This people therefore, whilst remaining one and only one, is to be spread throughout the whole world and to all ages in order that the design of God's will may be fulfilled: he made human nature one in the beginning and has decreed that all his children who were scattered should be finally gathered together as one" (Vatican II, "Lumen Gentium", 13).
Source: Daily Word for Reflection—Navarre Bible
