TRV
Ambrose of Milan
Nicene & Post-Nicene · AD 325–500 · 1,843 passages across 58 books
Commentary
Luke 16:9-13
· 2 passages
And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.
“No servant can serve two masters,” not because there are two, but the Lord is One. Although there are those who serve mammon, he still does not possess any rights to sovereignty, but they impose on themselves the chains of slavery. Power is not just, but slavery is unjust. He says, “Make for yourself friends of the mammon of iniquity,” so that by giving to the poor, we may match the grace of the angels and all the saints for ourselves. He does not rebuke the steward. By this, we learn that he does not belong to the Lord himself but to the riches of others. Although he has sinned, he is praised because he sought help for himself in the future through the Lord’s mercy. He fittingly mentions the mammon of iniquity, because greed tempted our dispositions with different enticements of wealth, so that we were willing to be the slaves of riches.
Or he spoke of the unrighteous Mammon, because by the various enticements of riches covetousness corrupts our hearts, that we may be willing to obey riches.
Or else, make to yourselves friends of the mammon of unrighteousness, that by giving to the poor we may purchase the favour of angels and all the saints.
Or else, make to yourselves friends of the mammon of unrighteousness, that by giving to the poor we may purchase the favour of angels and all the saints.
Luke 16:12
And if ye have not been faithful in that which is another man's, who shall give you that which is your own?
Riches are foreign to us, because they are something beyond nature, they are not born with us, and they do not pass away with us. But Christ is ours, because He is the life of man. Lastly, He came unto His own.
Luke 16:13
No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.
Not because the Lord is two, but one. For although there are who serve mammon, yet he knoweth no rights of lordship; but has himself placed upon himself a yoke of servitude. There is one Lord, because there is one God. Hence it is evident, that the power of the Father and the Son is one: and He assigns a reason, thus saying, For either he will hate the one, and love the other; or else he will hold to the one, and despise the other.
Luke 16:16-17
The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it.
Not that the Law failed, but that the preaching of the Gospel began; for that which is inferior seems to be completed when a better succeeds.
For the Law delivered many things according to nature, as being more indulgent to our natural desires, that it might call us to the pursuit of righteousness. Christ breaks through nature as cutting off even our natural pleasures. But therefore we keep under nature, that it should not sink us down to earthly things, but raise us to heavenly.
For the Law delivered many things according to nature, as being more indulgent to our natural desires, that it might call us to the pursuit of righteousness. Christ breaks through nature as cutting off even our natural pleasures. But therefore we keep under nature, that it should not sink us down to earthly things, but raise us to heavenly.
Luke 16:18
· 2 passages
Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery.
He had above proposed that the kingdom of God should be preached. When he had said that one tittle cannot fall from the law, he added, "Everyone who puts away his wife, and marries another, commits adultery." The apostle rightly admonishes, saying that this is a great sacrament concerning Christ and the church. You find a marriage that doubtlessly was joined by God, when he himself says, "No man comes to me, unless my Father who sent me has drawn him." He alone could join this marriage. Solomon mystically said, "A wife will be prepared for a man by God." The man is Christ, and the wife is the church that is a wife in love and a virgin in innocence. Do not let him whom God has drawn to the Son be separated by persecution, distracted by extravagance, ravaged by philosophy, tainted by Manichaeus, perverted by Arius, or infected by Sabellius. God has joined; let not a Jew separate. All who desire to defile the truth of faith and wisdom are adulterers.… Come, Lord Jesus, to find your bride not tainted or polluted. She has not defiled your house or disregarded your commandments. Let her sa…
He had above proposed that the kingdom of God should be preached. When he had said that one tittle cannot fall from the law, he added, "Everyone who puts away his wife, and marries another, commits adultery." The apostle rightly admonishes, saying that this is a great sacrament concerning Christ and the church. You find a marriage that doubtlessly was joined by God, when he himself says, "No man comes to me, unless my Father who sent me has drawn him." He alone could join this marriage. Solomon mystically said, "A wife will be prepared for a man by God." The man is Christ, and the wife is the church that is a wife in love and a virgin in innocence. Do not let him whom God has drawn to the Son be separated by persecution, distracted by extravagance, ravaged by philosophy, tainted by Manichaeus, perverted by Arius, or infected by Sabellius. God has joined; let not a Jew separate. All who desire to defile the truth of faith and wisdom are adulterers.… Come, Lord Jesus, to find your bride not tainted or polluted. She has not defiled your house or disregarded your commandments. Let her say to you, "I found him whom my soul loved." Let her lead you into the house of wine. Wine makes glad the heart of man. Let the Spirit saturate her. Let her recognize the mystery and speak the prophecy.
But we must first speak, I think, of the law of marriage, that we may afterwards discuss the forbidding of divorce. Some think that all marriage is sanctioned by God, because it is written, Whom God hath joined, let not man put asunder. (Matt. 19:6.) How then does the Apostle say, If the unbelieving depart, let him depart? (Mark 10:9, 1 Cor. 7:15.) Herein he shows that the marriage of all is not from God. For neither by God's approval are Christians joined with Gentiles. Do not then put away thy wife, lest thou deny God to be the Author of thy union. For if others, much more oughtest thou to bear with and correct the behaviour of thy wife. And if she is sent away pregnant with children, it is a hard thing to shut out the parent and keep the pledge; so as to add to the parents' disgrace the loss also of filial affection. Harder still if because of the mother thou drivest away the children also. Wouldest thou suffer in thy lifetime thy children to be under a step-father, or when the mother was alive to be under a step-mother? How dangerous to expose to error the tender age of a young w…
But we must first speak, I think, of the law of marriage, that we may afterwards discuss the forbidding of divorce. Some think that all marriage is sanctioned by God, because it is written, Whom God hath joined, let not man put asunder. (Matt. 19:6.) How then does the Apostle say, If the unbelieving depart, let him depart? (Mark 10:9, 1 Cor. 7:15.) Herein he shows that the marriage of all is not from God. For neither by God's approval are Christians joined with Gentiles. Do not then put away thy wife, lest thou deny God to be the Author of thy union. For if others, much more oughtest thou to bear with and correct the behaviour of thy wife. And if she is sent away pregnant with children, it is a hard thing to shut out the parent and keep the pledge; so as to add to the parents' disgrace the loss also of filial affection. Harder still if because of the mother thou drivest away the children also. Wouldest thou suffer in thy lifetime thy children to be under a step-father, or when the mother was alive to be under a step-mother? How dangerous to expose to error the tender age of a young wife. How wicked to desert in old age one, the flower of whose growth thou hast blighted. Suppose that being divorced she does not marry, this also ought to be displeasing to you, to whom though an adulterer, she keeps her troth. Suppose she marries, her necessity is thy crime, and that which thou supposest marriage, is adultery.
But to understand it morally. Having just before set forth that the kingdom of God is preached, and said that one tittle could not fall from the Law, He added, Whosoever putteth away his wife, &c. Christ is the husband; whomsoever then God has brought to His son, let not persecution sever, nor lust entice, nor philosophy spoil, nor heretics taint, nor Jew seduce. Adulterers are all such as desire to corrupt truth, faith, and wisdom.
But to understand it morally. Having just before set forth that the kingdom of God is preached, and said that one tittle could not fall from the Law, He added, Whosoever putteth away his wife, &c. Christ is the husband; whomsoever then God has brought to His son, let not persecution sever, nor lust entice, nor philosophy spoil, nor heretics taint, nor Jew seduce. Adulterers are all such as desire to corrupt truth, faith, and wisdom.
Luke 16:19-21
There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day:
But not all poverty is holy, or all riches criminal, but as luxury disgraces riches, so does holiness commend poverty.
It follows, And he was clothed in purple and fine linen.
This seems rather a narrative than a parable, since the name is also expressed.
But the insolence and pride of the wealthy is manifested afterwards by the clearest tokens, for it follows, and no one gave to him. For so unmindful are they of the condition of mankind, that as if placed above nature they derive from the wretchedness of the poor an incitement to their own pleasure, they laugh at the destitute, they mock the needy, and rob those whom they ought to pity.
It follows, And he was clothed in purple and fine linen.
This seems rather a narrative than a parable, since the name is also expressed.
But the insolence and pride of the wealthy is manifested afterwards by the clearest tokens, for it follows, and no one gave to him. For so unmindful are they of the condition of mankind, that as if placed above nature they derive from the wretchedness of the poor an incitement to their own pleasure, they laugh at the destitute, they mock the needy, and rob those whom they ought to pity.
Luke 16:24
And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.
He is tormented also because to the luxurious man it is a punishment to be without his pleasures; water is also a refreshment to the soul which is set fast in sorrow.
Luke 16:26
And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence.
Between the rich and the poor then there is a great gulf, because after death rewards cannot be changed. Hence it follows, So that they who would pass from hence to you cannot, nor come thence to us.
Luke 16:27-28
Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house:
But it is too late for the rich man to begin to be master, when he has no longer time for learning or teaching.
Luke 16:29-31
Abraham saith unto him, They have Moses and the prophets; let them hear them.
In this place our Lord most plainly declares the Old Testament to be the ground of faith, thwarting the treachery of the Jews, and precluding the iniquity of Heretics. Or else, Lazarus is poor in this world, but rich to God; for not all poverty is holy, nor all riches vile, but as luxury disgraces riches, so holiness commends poverty. Or is there any Apostolical man, poor in speech, but rich in faith, who keeps the true faith, requiring not the appendage of words. To such a one I liken him who oft-times beaten by the Jews offered the wounds of his body to be licked as it were by certain dogs. Blessed dogs, unto whom the dropping from such wounds so falls as to fill the heart and mouth of those whose office it is to guard the house, preserve the flock, keep off the wolf! And because the word is bread, our faith is of the word; the crumbs are as it were certain doctrines of the faith, that is to say, the mysteries of the Scriptures. But the Arians, who court the alliance of regal power that they may assail the truth of the Church, do not they seem to you to be in purple and fine linen…
In this place our Lord most plainly declares the Old Testament to be the ground of faith, thwarting the treachery of the Jews, and precluding the iniquity of Heretics.
Or else, Lazarus is poor in this world, but rich to God; for not all poverty is holy, nor all riches vile, but as luxury disgraces riches, so holiness commends poverty. Or is there any Apostolical man, poor in speech, but rich in faith, who keeps the true faith, requiring not the appendage of words. To such a one I liken him who oft-times beaten by the Jews offered the wounds of his body to be licked as it were by certain dogs. Blessed dogs, unto whom the dropping from such wounds so falls as to fill the heart and mouth of those whose office it is to guard the house, preserve the flock, keep off the wolf! And because the word is bread, our faith is of the word; the crumbs are as it were certain doctrines of the faith, that is to say, the mysteries of the Scriptures. But the Arians, who court the alliance of regal power that they may assail the truth of the Church, do not they seem to you to be in purple and fine linen? And these, when they defend the counterfeit instead of the truth, abound in flowing discourses. Rich heresy has composed many Gospels, and poor faith has kept this single Gospel, which it had received. Rich philosophy has made itself many gods, the poor Church has known only one. Do not those riches seem to you to be poor, and that poverty to be rich?
Or else, Lazarus is poor in this world, but rich to God; for not all poverty is holy, nor all riches vile, but as luxury disgraces riches, so holiness commends poverty. Or is there any Apostolical man, poor in speech, but rich in faith, who keeps the true faith, requiring not the appendage of words. To such a one I liken him who oft-times beaten by the Jews offered the wounds of his body to be licked as it were by certain dogs. Blessed dogs, unto whom the dropping from such wounds so falls as to fill the heart and mouth of those whose office it is to guard the house, preserve the flock, keep off the wolf! And because the word is bread, our faith is of the word; the crumbs are as it were certain doctrines of the faith, that is to say, the mysteries of the Scriptures. But the Arians, who court the alliance of regal power that they may assail the truth of the Church, do not they seem to you to be in purple and fine linen? And these, when they defend the counterfeit instead of the truth, abound in flowing discourses. Rich heresy has composed many Gospels, and poor faith has kept this single Gospel, which it had received. Rich philosophy has made itself many gods, the poor Church has known only one. Do not those riches seem to you to be poor, and that poverty to be rich?
Luke 17:3
Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.
After the parable of the rich man who is tormented in punishment, Christ added a commandment to give forgiveness to those who turn themselves from their trespasses, lest any one through despair should not be reclaimed from his fault; and hence it is said, Take heed to yourselves.
That there might neither be hard-wrung pardon, nor a too easy forgiveness, neither a harsh upbraiding, to dishearten, nor an overlooking of faults, to invite to sin; therefore it is said in another place, Tell him his fault between him and thee alone. (Mat. 18:15.) For better is a friendly correction, than a quarrelsome accusation. The one strikes shame into a man, the other moves his indignation. He who is admonished will more likely be saved, because he fears to be destroyed. For we more readily give ear to counsel than yield to injury. Fear is a weak preserver of consistency, but shame is an excellent master of duty. For he who fears is restrained, not amended. But He has well said, If he trespass against thee. For it is not the same thing to sin against God and to sin against man.
That there might neither be hard-wrung pardon, nor a too easy forgiveness, neither a harsh upbraiding, to dishearten, nor an overlooking of faults, to invite to sin; therefore it is said in another place, Tell him his fault between him and thee alone. (Mat. 18:15.) For better is a friendly correction, than a quarrelsome accusation. The one strikes shame into a man, the other moves his indignation. He who is admonished will more likely be saved, because he fears to be destroyed. For we more readily give ear to counsel than yield to injury. Fear is a weak preserver of consistency, but shame is an excellent master of duty. For he who fears is restrained, not amended. But He has well said, If he trespass against thee. For it is not the same thing to sin against God and to sin against man.
Luke 17:4
And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.
Or this number is used because God rested on the seventh day from His works. After the seventh day of the world everlasting rest is promised us, that as the evil works of that world shall then cease, so also may the sharpness of punishment be abated.
Luke 17:5
And the apostles said unto the Lord, Increase our faith.
Or this number is used because God rested on the seventh day from His works. After the seventh day of the world everlasting rest is promised us, that as the evil works of that world shall then cease, so also may the sharpness of punishment be abated.
Luke 17:6
And the Lord said, If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.
Or this is said because faith keeps out the unclean spirit, especially since the nature of the tree falls in with this meaning. For the fruit of the mulberry is at first white in the blossom, and being formed from thence grows red, and blackens as it gets ripe. The devil also having by transgression fallen from the white flower of the angelic nature and the bright beams of his power, grows terrible in the black odour of sin.
Luke 17:7-8
But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?
For we know that no one sits down before he has first passed over. Moses indeed also passed over, that he might see a great sight. Since then thou not only sayest to thy servant, Sit down to meat, but requirest from him another service, so in this life the Lord does not put up with the performance of one work and labour, because as long as we live we ought always to work. Therefore it follows, And will not rather say, Make ready wherewith I may sup.
Luke 17:9-10
Doth he thank that servant because he did the things that were commanded him? I trow not.
Boast not thyself then that thou hast been a good servant. Thou hast done what thou oughtest to have done. The sun obeys, the moon submits herself, the angels are subject; let us not then seek praise from ourselves. Therefore He adds in conclusion, So likewise ye, when ye have done all good things, say, We are unprofitable servants, we have done that which it was our duty to do.
Luke 17:11-19
And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.
After speaking the foregoing parable, our Lord censures the ungrateful;
Luke 17:20-21
And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation:
Asked by the disciples when the kingdom of God would come, the Lord said, “The kingdom of God is within you,” through the truth of grace and not through the slavery of guilt. Let those that would be free be servants in the Lord. As we share in service, we also share in the kingdom. He said, “The kingdom of God is within you.” He would not say when it would come. He said there would be a day of judgment, so that he instilled in all terror of the judgment to come, and he did not add the guarantee of its postponement.