In the Gospel of Luke alone, Jesus follows the beatitudes with a set of woes. Thus He starts by saying that poverty for the sake of God is the cause of all good, and that hunger and weeping will not be without the reward. Next He denounces the opposite to these as the source of condemnation and punishment. These woes are universal and differ from the woes of the Pharisees. [1]
‘But woe to you who are rich,
for you have received your consolation.
‘Woe to you who are full now,
for you will be hungry.
‘Woe to you who are laughing now,
for you will mourn and weep.
‘Woe to you when all speak well of you, for that is what their ancestors did to the false prophets.
The sense of the word woe (Greek: Ου̉̀αὶ, Latin: væ) is commented on by a number of church fathers. John Chrysostom states that it is, "always said in the Scriptures to those who cannot escape from future punishment." St. Gregory likewise notes that it "oftentimes in Scripture denotes the wrath of God and everlasting punishment." [2]
The woe of the rich, echoes the words from the Magnificat in Luke 1:53, "He hath filled the hungry with good things: and the rich he hath sent empty away." So also in the parable of the Rich man and Lazarus Jesus states that the rich, having received their consolation in this world, will have none in the next. [3] Paul also speaks ill of wealth in 1 Timothy 6:9, "for the love of money is the root of all evil."
In terms of being full, St. Basil writes, "to live for pleasure alone is to make a god of one’s stomach" (Phil. 3:19). [4] St. Gregory writes that from the single vice of gluttony come innumerable others which fight against the soul. "Subdue this one vice, and you shall tame many others, because innumerable desires from lust, which follow gluttony. Even though they hold out the promise of enjoyment, they lead to everlasting misery." [5] [6]
Because of the woe of laughter, it was forbidden by St. Basil in his long rules, since "this is a life of penitence and sorrow, but the future one of joy and gladness." [7] St. Augustine notes that "Christ is never said to have laughed, although He often wept." Cornelius a Lapide cites the Book of Sirach, writing, "mirth in moderation, however, is not forbidden to the followers of Christ. 'A fool lifteth up his voice with laughter; but a wise man doth scarce smile a little.' (Ecclus. 21:20, KJV), [8] 'Laughter, I said, is madness. And what does pleasure accomplish?'" (Eccles. 2:2, NIV). [6]
The final woe against being well spoken of, is against the former blessing promised to true prophets, who for the sake of the gospel suffer persecution (Luke 6:22). [9] Likewise St. Paul writes, "For do I now persuade men, or God? or do I seek to please men? for if I yet pleased men, I should not be the servant of Christ." (Gal 1:10, KJV) [10] Cornelius a Lapide notes, "he who preaches false doctrine and things pleasing to the carnal mind, causes his hearers to continue in wickedness and commit many sins, and therefore will receive greater damnation." [6]
The Parable of the Talents is one of the parables of Jesus. It appears in two of the synoptic, canonical gospels of the New Testament:
The Parable of the Unjust Judge (also known as the Parable of the Importunate Widow or the Parable of the Persistent Woman, is one of the parables of Jesus which appears in the Gospel of Luke. In it, a judge who lacks compassion is repeatedly approached by a woman seeking justice. Initially rejecting her demands, he eventually honors her request so he will not be worn out by her persistence.
The Parable of the Lost Sheep is one of the parables of Jesus. It appears in the Gospels of Matthew and Luke. It is about a shepherd who leaves his flock of ninety-nine sheep in order to find the one which is lost. It is the first member of a trilogy about redemption that Jesus tells after the Pharisees and religious leaders accuse him of welcoming and eating with "sinners."
The Parable of the Lost Coin is one of the parables of Jesus. It appears in Luke 15:8–10. In it, a woman searches for a lost coin, finds it, and rejoices. It is a member of a trilogy on redemption that Jesus tells after the Pharisees and religious leaders accuse Him of welcoming and eating with "sinners." The other two are the Parable of the Lost Sheep, and the Parable of the Lost Son or Prodigal Son.
The Parable of the Two Sons is a parable told by Jesus in the New Testament, found in Matthew. It contrasts the tax collectors and prostitutes who accepted the message taught by John the Baptist with the "religious" people who did not.
The Parable of the Rich Fool is a parable of Jesus which appears in The Gospel of Luke. It depicts the futility of the belief that wealth can secure prosperity or a good life.
Jesus' teachings referring to little children and infants/babies appear in several places in the New Testament and in the non-canonical Gospel of Thomas.
New Wine into Old Wineskins is a parable of Jesus. It is found at Matthew 9:14-17, Mark 2:18-22 and Luke 5:33-39.
Luke 12 is the twelfth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records a number of teachings and parables told by Jesus Christ when "an innumerable multitude of people had gathered together", but addressed "first of all" to his disciples. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles.
Matthew 9:13 is a verse in the ninth chapter of the Gospel of Matthew in the New Testament.
Matthew 9:14 is a verse in the ninth chapter of the Gospel of Matthew in the New Testament.
Matthew 12:28 is the 28th verse in the twelfth chapter of the Gospel of Matthew in the New Testament.
Jesus heals a man with a withered hand on the Sabbath in one of his miracles recounted in the Gospels, namely in Matthew 12:9-13, Mark 3:1-6, and Luke 6:6-11.
Healing a man with dropsy is one of the miracles of Jesus in the Gospels.
The miracle of healing the man born blind is one of miracles of Jesus in the Gospels, in which Jesus is believed to have restored the sight of a man at Siloam. Although not named in the gospel, church tradition has ascribed the name Celidonius to the man who was healed. The account is recorded in the ninth chapter of the Gospel of John.
Counting the Cost, or in the NIV: The Cost of Being a Disciple or in the NRSV: The Cost of Discipleship or in the NKJV: Leaving All to Follow Christ, are titles given to the Gospel of Luke passage Luke 14:25–33 which includes a pair of parables told by Jesus. The first title comes from the phrase "count the cost", which occurs in the King James Version of the passage, as well as some other versions.
The parable of the lamp under a bushel is one of the parables of Jesus. It appears in Matthew 5:14–15, Mark 4:21–25 and Luke 8:16–18. In Matthew, the parable is a continuation of the discourse on salt and light in Jesus' Sermon on the Mount. The parable also appears in the non-canonical Gospel of Thomas as saying 33.
The Calling of Matthew is an episode in the life of Jesus which appears in all three synoptic gospels, Matthew 9:9–13, Mark 2:13–17 and Luke 5:27–28, and relates the initial encounter between Jesus and Matthew, the tax collector who became a disciple.
John 1:26 is the twenty-sixth verse in the first chapter of the Gospel of John in the New Testament of the Christian Bible.
Matthew 12:31-32 are two verses in the twelfth chapter of the Gospel of Matthew in the New Testament.
