Thomas Aquinas · Catena Aurea · Chapter 1
Passages · 309
Luke 1:1–4
- Eusebius of Caesarea on Luke 1:1–4 — St. Luke at the commencement of his Gospel has told us the reason of his writing, which was, that many others had rashly taken upon themselves to give accounts of those things of which he had a more certain…vatican.va
- Ambrose of Milan on Luke 1:1–4 — For as many among the Jewish people prophesied by inspiration of the Spirit of God, but others were false prophets rather than prophets, so now also have many attempted to write Gospels which the good moneychanger…vatican.va
- Bede on Luke 1:1–4 — The many who are mentioned, he reckons not so much by their number, as by the variety of their manifold heresies; men who were not endued with the gift of the Holy Spirit, but engaging in a vain work, have rather set…vatican.va
- Ambrose of Milan on Luke 1:1–4 (2) — Now they who have attempted to set forth these things in order have laboured by themselves, and have not succeeded in what they attempted. For without the assistance of man come the gifts and the grace of God, which,…vatican.va
- Titus of Bostra on Luke 1:1–4 — He says, of things, because not by shadows, as the heretics say, did Jesus accomplish His advent in the flesh, but being as He was the Truth, so in very truth He performed His work.vatican.va
- Origen on Luke 1:1–4 — The effect upon his own mind, St. Luke explains by the expression, of the things which have been fully accomplished among us, i. e. have had their full manifestation among us, (as the Greek word πεπληροφορημένων…vatican.va
- John Chrysostom on Luke 1:1–4 — The Evangelist was so far from being content with his single testimony, that he refers the whole to the Apostles, seeking from them a confirmation of his words; and therefore he adds, as they handed them down to us,…vatican.va
- Eusebius of Caesarea on Luke 1:1–4 (2) — Luke is a sure witness, because he obtained his knowledge of the truth either from St. Paul’s instructions, or the instructions and traditions of the other Apostles, who were themselves eyewitnesses from the beginning.vatican.va
- John Chrysostom on Luke 1:1–4 (2) — He says, were eyewitnesses, because this is our chief ground for believing in a thing, that we derive it from those who were actually eyewitnesses.vatican.va
- Origen on Luke 1:1–4 (2) — It is plain that of one kind of knowledge, the end is in the knowledge itself, as in geometry; but of another kind, the end is counted to be in the work, as in medicine; and so it is in the word of God, and therefore…vatican.va
- Ambrose of Milan on Luke 1:1–4 (3) — This expression is used, not that we should suppose the ministry of the word to consist rather in seeing than hearing, but that, because by the word was meant not a word that can be spoken by the mouth, but one of…vatican.va
- Cyril of Alexandria on Luke 1:1–4 — In what he says of the Apostles having been eyewitnesses of the word, he agrees with John, who says, The Word was made flesh, and dwelt among us, and we saw His glory. For the Word by means of the flesh was made visible.vatican.va
- Ambrose of Milan on Luke 1:1–4 (4) — Now not only did they see the Lord in the body, but also in the Word. For they saw the Word, who with Moses and Elias saw the glory of the Word. Others did not see it, who could only see the body.vatican.va
- Origen on Luke 1:1–4 (3) — It is written in Exodus, The people saw the voice of the Lord. (Exod. 20:18.) Now a voice is rather heard than seen. But it was so written, to shew us that men see the voice of the Lord with other eyes, which they…vatican.va
- Theophylact of Ohrid on Luke 1:1–4 — By these words it is plainly implied, that Luke was not a disciple from the beginning, but became one in course of time; others were disciples from the beginning, as Peter, and the sons of Zebedee.vatican.va
- Bede on Luke 1:1–4 (2) — Nevertheless both Matthew and John were obliged in many things that they wrote to consult those who had had means of knowing the infancy, childhood, and genealogy of our Lord, and of seeing the things which he did.vatican.va
- Origen on Luke 1:1–4 (4) — St. Luke hereby explains to us the source of his writing; seeing that what things he wrote, he gained not from report, but had himself traced them up from the beginning. Hence it follows, It seemed good to me also,…vatican.va
- Ambrose of Milan on Luke 1:1–4 (5) — When he says, It seemed good to me, he does not deny that it seemed good to God: for it is God who predisposes the wills of men. Now no one has doubted that this book of the Gospel is more full of details than the…vatican.va
- Theophylact of Ohrid on Luke 1:1–4 (2) — He writes to Theophilus, a man probably of some distinction, and a governor; for the form, Most excellent, was not used except to rulers and governors. As for example, Paul says to Festus, Most excellent Festus.…vatican.va
- Bede on Luke 1:1–4 (3) — Theophilus means, “loving God,” or “being loved by God.” Whoever then loves God, or desires to be loved by Him, let him think this Gospel to have been written to him, and preserve it as a gift presented to him, a…vatican.va
- John Chrysostom on Luke 1:1–4 (3) — Or it may be, “That thou mightest feel certain and satisfied as to the truth of those things which thou hast heard, now that thou beholdest the same in writing.”vatican.va
- Theophylact of Ohrid on Luke 1:1–4 (3) — For frequently, when a thing is asserted by any one, and not expressed in writing, we suspect it of falsehood; but when a man has written what he asserts, we are the more inclined to believe it, as if, unless he…vatican.va
- A Greek expositor on Luke 1:1–4 — The whole Preface of this Evangelist contains two things; first, the condition of those who wrote Gospels before him, (Matthew and Mark for example;) secondly, the reason why he also himself proposed to write one.…vatican.va
Luke 1:5–7
- John Chrysostom on Luke 1:5–7 — St. Luke commences the history of his Gospel with Zacharias and the birth of John; relating one marvellous event before another, the less before the greater. For since a virgin was about to become a mother, it had…vatican.va
- Bede on Luke 1:5–7 — Now the time of Herod, i. e. of a foreign king, bears witness to our Lord’s coming, for it had been foretold, The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come. (Gen.…vatican.va
- Ambrose of Milan on Luke 1:5–7 — Divine Scripture teaches us with respect to those whom we commemorate, that not only the characters of the men themselves, but of their parents also, ought to be praised, that they might be distinguished by an…vatican.va
- Bede on Luke 1:5–7 (2) — For John was allotted a Priestly tribe, that he might with the more authority herald forth a change of priesthood.vatican.va
- Ambrose of Milan on Luke 1:5–7 (2) — His birth is implied in the mention made of his ancestors. Of the course of Abia, i. e. of high rank among the noblest families.vatican.va
- Bede on Luke 1:5–7 (3) — There were Princes of the Sanctuary or High Priests, both of the sons of Eleazar and the sons of Thamar, whose courses according to their respective services when they entered into the House of God David divided into…vatican.va
- Theophylact of Ohrid on Luke 1:5–7 — Wishing to shew also that John was legally of Priestly descent, Luke adds, And his wife was of the daughters of Aaron, and her name was Elisabeth, for it was not permitted to the Jews to take a wife from any other…vatican.va
- Bede on Luke 1:5–7 (4) — John was born of just parents, that so he might the more boldly give precepts of justice to the people, which he had not learnt as novelties, but had received by right of inheritance from his ancestors. Hence it…vatican.va
- Ambrose of Milan on Luke 1:5–7 (3) — Here their whole character is comprehended in their justice, but it is well said before God, for a man by affecting a popular good-will might seem just to me, but not be just before God, if that justice instead of…vatican.va
- John Chrysostom on Luke 1:5–7 (2) — Not only Elisabeth, but the wives of the Patriarchs also, Sarah, Rebecca, Rachel, were barren, which was counted a disgrace among the ancients. Not that their barrenness was the effect of sin, since all were just and…vatican.va
- Theophylact of Ohrid on Luke 1:5–7 (2) — And that you might learn that the law of God seeketh not a bodily increase of sons but a spiritual, both were far advanced, not only in the body but in the Spirit, “making ascents in their heartb,” having their life…vatican.va
Luke 1:8–10
- Bede on Luke 1:8–10 — The Lord appointed by the hand of Moses one High Priest, at whose death another was to succeed in due order. This was observed until the time of David, who by the command of the Lord increased the number of the…vatican.va
- Ambrose of Milan on Luke 1:8–10 — Zacharias seems here to be designated High Priest, because into the second tabernacle went the High Priest alone once every year, not without blood, which he offered for himself and the sins of the people. (Heb. 9:7.)vatican.va
- Bede on Luke 1:8–10 (2) — It was not by a new lot that he was chosen when the incense was to be burnt, but by the old lot, whereby according to the order of his Priesthood he succeeded in the course of Abia. It follows, And all the multitude…vatican.va
- Ambrose of Milan on Luke 1:8–10 (2) — This then is that High Priest who is still sought by lot, for as yet the true High Priest is unknown; for he who is chosen by lot is not obtained by man’s judgment. That High Priest therefore was sought for, and…vatican.va
Luke 1:11–14
- John Chrysostom on Luke 1:11–14 — When Zacharias entered into the temple to offer up prayers to God for all men, interceding between God and man, he saw an angel standing within, as it is said, And there appeared unto him an angel.vatican.va
- Ambrose of Milan on Luke 1:11–14 — It is well said that there appeared an angel to Zacharias, who suddenly beheld him; and this is the expression especially used by Divine Scripture with respect to angels or God, that what cannot be seen beforehand…vatican.va
- Origen on Luke 1:11–14 — And we speak thus not only of the present time, but also of the future. When we shall have passed from the world, God will not appear unto all men, nor will the angels, but unto him only who has a clean heart. The…vatican.va
- John Chrysostom on Luke 1:11–14 (2) — But the angel evidently came not in a dream, because the tidings he brought were too hard to be understood, and needed therefore a more visible and marvellous manifestation.vatican.va
- John Damascene on Luke 1:11–14 — Angels, however, are revealed not as they really are, but transformed (as men are able to behold them) into whatever the Lord commands.vatican.va
- Theophylact of Ohrid on Luke 1:11–14 — It is said the altar of incense, because the other altar was set apart for burnt offerings.vatican.va
- Ambrose of Milan on Luke 1:11–14 (2) — It was not without good reason that the angel appeared in the temple, for the coming of the true High Priest was now announced, and the Heavenly Sacrifice was preparing at which angels were to minister. For one…vatican.va
- John Chrysostom on Luke 1:11–14 (3) — The justest of men can not without fear behold an angel; Zacharias therefore, not sustaining the sight of the angel’s presence, nor able to withstand his brightness, is troubled, as it is added, Zacharias was…vatican.va
- Origen on Luke 1:11–14 (2) — A new face suddenly presenting itself to the human eye, troubles and startles the mind. The angel knowing this to be the nature of man, first dispels the alarm, as it follows, But the angel said unto him, Fear not.vatican.va
- Athanasius of Alexandria on Luke 1:11–14 — Whereby it is not difficult to discern between good and bad spirits, for if joy has succeeded to fear, we may know that relief has come from God, because the peace of the soul is a sign of the Divine Presence; but if…vatican.va
- Origen on Luke 1:11–14 (3) — The angel not only soothes his fears, but gladdens him with good tidings, adding, For thy prayer is heard, and thy wife Elisabeth shall bear a son.vatican.va
- Augustine of Hippo on Luke 1:11–14 — Now here we must first consider that it is not likely that Zacharias, when offering sacrifice for the sins or for the salvation or redemption of the people, would neglect the public petitions, to pray (though himself…vatican.va
- John Chrysostom on Luke 1:11–14 (4) — Or it means, that this was to be the proof of his prayer having been heard, namely, that a son should be born to him, crying, Behold the Lamb of God!vatican.va
- Theophylact of Ohrid on Luke 1:11–14 (2) — As if when Zacharias asks, How shall I know this? the angel answers, Because Elisabeth shall bring forth a son, thou shalt believe that the sins of thy people are forgiven.vatican.va
- Ambrose of Milan on Luke 1:11–14 (3) — Or, as follows; Divine mercy is ever full and overflowing, not narrowed to a single gift, but pouring in an abundant store of blessings; as in this case, where first the fruit of his prayer is promised; and next,…vatican.va
- Bede on Luke 1:11–14 — It is meant as a token of particular merit, when a man has a name given him or changed by God.vatican.va
- John Chrysostom on Luke 1:11–14 (5) — Which must be the meaning here, for those who from their earliest years were destined to shine forth in virtue, received their names at the very first from a divine source; while those who were to rise up in later…vatican.va
- Bede on Luke 1:11–14 (2) — John is therefore interpreted, “one in whom is grace, or the grace of God;” by which name it is declared, first, that grace was given to his parents, to whom in their old age a son was to be born; next, to John…vatican.va
- Origen on Luke 1:11–14 (4) — For when a just man is born into the world, the authors of his birth rejoice; but when one is born who is to be as it were an exile to labour and punishment, they are struck with terror and dismay.vatican.va
- Ambrose of Milan on Luke 1:11–14 (4) — But a saint is not only the blessing of his parents, but also the salvation of many; as it follows, And many shall rejoice at his birth. Parents are reminded here to rejoice at the birth of saints, and to give…vatican.va
Luke 1:15–17
- Ambrose of Milan on Luke 1:15–17 — Next to his becoming the rejoicing of many, the greatness of his virtue is prophesied; as it is said, For he shall be great in the sight of the Lord. The greatness signified is not of the body, but of the soul.…vatican.va
- Theophylact of Ohrid on Luke 1:15–17 — For many are called great before men, but not before God, as the hypocrites. And so in like manner was John called great, as the parents of John were called just, before the Lord.vatican.va
- Ambrose of Milan on Luke 1:15–17 (2) — He extended not the boundaries of an empire, nor brought back in triumph the spoils of war, (but, what is far greater,) preaching in the desert he overcame by his great virtue the delights of the world, and the lusts…vatican.va
- Bede on Luke 1:15–17 — Sicera is interpreted “drunkenness,” and by the word the Hebrews understand any drink that can intoxicate, (whether made from fruits, corn, or any other thing.) But it was part of the law of the Nazarites to give up…vatican.va
- Ambrose of Milan on Luke 1:15–17 (3) — On whomsoever the Holy Spirit is poured, in him there is fulness of great virtue; as in St. John, who before he was born, when yet in his mother’s womb, bore witness to the grace of the Spirit which he had received,…vatican.va
- A Greek expositor on Luke 1:15–17 — But what John’s work is to be, and what he will do through the Holy Spirit, is shewn as follows; And many of the children of Israel shall he turn, &c.vatican.va
- Origen on Luke 1:15–17 — John indeed turned many, but it is the Lord’s work to turn all to God their Father.vatican.va
- Bede on Luke 1:15–17 (2) — Now since John (who, bearing witness to Christ, baptized the people in His faith) is said to have turned the children of Israel to the Lord their God, it is plain that Christ is the God of Israel. Let the Arians then…vatican.va
- Ambrose of Milan on Luke 1:15–17 (4) — But we need no testimony that St. John turned the hearts of many, for to this point we have the express witness of both prophetic and and evangelical Scriptures. For the voice of one crying in the wilderness, Prepare…vatican.va
- Origen on Luke 1:15–17 (2) — In the spirit and power of Elijah.—He says not, in the mind of Elijah, but in the spirit and power. For the spirit which was in Elijah came upon John, and in like manner his power.vatican.va
- Ambrose of Milan on Luke 1:15–17 (5) — For never is the spirit without power, nor power without the spirit. And therefore it is said, in the spirit and power; because holy Elijah had great power and grace. Power, so that he turned back the false hearts of…vatican.va
- Bede on Luke 1:15–17 (3) — But what was foretold of Elias by Malachi, is now spoken by the angel of John; as it follows, That he should turn the hearts of the parents to the children; (Mal. 4:5, 6.) pouring into the minds of the people, by his…vatican.va
- A Greek expositor on Luke 1:15–17 (2) — Or else; The Jews were the parents of John and the Apostles; but, nevertheless, from pride and infidelity raged violently against the Gospel. Therefore, like dutiful children, John first, and the Apostles after him,…vatican.va
- Bede on Luke 1:15–17 (4) — But because he had said that Zacharias’ prayer for the people was heard, he adds, To make ready a people prepared1 for the Lord; by which he teaches in what manner the same people must be healed and prepared; namely,…vatican.va
- Theophylact of Ohrid on Luke 1:15–17 (2) — Or, John made ready a people not disbelieving but prepared, that is, previously fitted to receive Christ.vatican.va
- Origen on Luke 1:15–17 (3) — This sacrament 2 of preparation is even now fulfilled in the world, for even now the spirit and power of John must come upon the soul, before it believes in Jesus Christ.vatican.va
Luke 1:18–22
- John Chrysostom on Luke 1:18–22 — Considering his own age, and moreover the barrenness of his wife, Zacharias doubted; as it is said, And Zacharias said unto the angel, Whereby shall I know this? as if he said, “How shall this be?” And he adds the…vatican.va
- Bede on Luke 1:18–22 — As if he says, “If it were man who promised these miracles, one might with impunity demand a sign, but when an angel promises, it is then not right to doubt. It follows; And I am sent to speak to thee.vatican.va
- John Chrysostom on Luke 1:18–22 (2) — That when you hear that I am sent from God, you should deem none of the things which are said unto thee to be of man, for I speak not of myself, but declare the message of Him who sends me. And this is the merit and…vatican.va
- Bede on Luke 1:18–22 (2) — Here we must remark, that the angel testifies, that he both stands before God, and is sent to bring good tidings to Zacharias.vatican.va
- Gregory the Great on Luke 1:18–22 — For when angels come to us, they so outwardly fulfil their ministry, as at the same time inwardly to be never absent from His sight; since, though the angelic spirit is circumscribed, the highest Spirit, which is…vatican.va
- Bede on Luke 1:18–22 (3) — But he gives him the sign which he asks for, that he who spoke in unbelief, might now by silence learn to believe; as it follows; and, behold, thou shall be dumb.vatican.va
- John Chrysostom on Luke 1:18–22 (3) — That the bonds might be transferred from the powers of generation to the vocal organs. From no regard to the priesthood was he spared, but for this reason was the more smitten, because in a matter of faith he ought…vatican.va
- Theophylact of Ohrid on Luke 1:18–22 — Because the word in the Greek (κωφὸς) may also signify deaf, he well says, Because thou believest not, thou shalt be deaf, and shalt not be able to speak. For most reasonably he suffered these two things; as…vatican.va
- John Chrysostom on Luke 1:18–22 (4) — But the Angel says, And, behold; in other words, “At this instant.” But mark the mercy of God in what follows: Until the day in which these things shall be performed. As if he said, “When by the issues of events I…vatican.va
- A Greek expositor on Luke 1:18–22 — Now while these things were going on within, the delay excited surprise among the multitudes who were waiting without, as it follows: And the people waited for Zacharias, and marvelled that he tarried. And while…vatican.va
- Theophylact of Ohrid on Luke 1:18–22 (2) — But Zacharias beckoned to the people, who perhaps enquired the cause of his silence, which, as he was not able to speak, he signified to them by nodding. Hence it follows, And he beckoned to them, and remained…vatican.va
- Ambrose of Milan on Luke 1:18–22 — But a nod is a certain action of the body, without speech endeavouring to declare the will, yet not expressing it.vatican.va
Luke 1:23–25
- Bede on Luke 1:23–25 — During the time of their course, the priests of the temple were so occupied by their office, that they kept themselves not only from the society of their wives, but even from the very threshold of their houses. Hence…vatican.va
- Ambrose of Milan on Luke 1:23–25 — What reason then for concealment, except shame? For there are certain allowed times in wedlock, when it is becoming to attend to the begetting of children; while the years thrive, while there is hope of…vatican.va
- Origen on Luke 1:23–25 — And therefore he says, Five months, that is, until Mary should conceive, and her babe leaping with joy should prophesy.vatican.va
- Ambrose of Milan on Luke 1:23–25 (2) — And though she might blush at the time of her child-bearing, on the other hand she rejoiced that she was free from reproach, saying, Thus hath the Lord dealt with me.vatican.va
- John Chrysostom on Luke 1:23–25 — Truly He has loosed her barrenness, a supernatural gift He has bestowed upon her, and the unfruitful rock has produced the green blade. He has taken away her disgrace, in that He has made her to bring forth. Hence it…vatican.va
- Ambrose of Milan on Luke 1:23–25 (3) — For it is a shame among women not to receive that reward of marriage, which is the only cause of their being married.vatican.va
- John Chrysostom on Luke 1:23–25 (2) — Her joy therefore is twofold. The Lord has taken away from her the mark of barrenness, and also given her an illustrious offspring. In the case of other births, the coming together of the parents only occurs; this…vatican.va
- Bede on Luke 1:23–25 (2) — Now mystically by Zacharias may be signified the Jewish Priesthood, by Elisabeth the law itself; which, well administered by the teaching of the Priests, ought to have borne spiritual children to God, but was not…vatican.va
- Ambrose of Milan on Luke 1:23–25 (4) — But in one man the voice of the people was put to silence, because in one man the whole people was addressing God. For the word of God has come over to us, and in us is not silent. He is dumb who understands not the…vatican.va
- Bede on Luke 1:23–25 (3) — And yet Elisabeth conceives John, because the more inward parts of the Law abound with sacraments of Christ. She conceals her conception five months, because Moses in five books set forth the mysteries of Christ; or…vatican.va
Luke 1:26–27
- Bede on Luke 1:26–27 — Because either the Incarnation of Christ was to be in the sixth age of the world, or because it was to serve to the fulfilling of the law, rightly in the sixth month of John’s conception was an angel sent to Mary, to…vatican.va
- Basil the Great on Luke 1:26–27 — The heavenly spirits visit us, not as it seems fit to them, but as the occasion conduces to our advantage, for they are ever looking upon the glory and fulness of the Divine Wisdom; hence it follows, The angel…vatican.va
- Gregory the Great on Luke 1:26–27 — To the virgin Mary was sent, not any one of the angels, but the archangel Gabriel; for upon this service it was meet that the highest angel should come, as being the bearer of the highest of all tidings. He is…vatican.va
- Glossa Ordinaria on Luke 1:26–27 — But the place is also added whither he is sent, as it follows, To a city, Nazareth. For it was told that He would come a Nazarite, (i. e. the holy of the holy.)vatican.va
- Bede on Luke 1:26–27 (2) — It was a fit beginning for man’s restoration, that an angel should be sent down from God to consecrate a virgin by a divine birth, for the first cause of man’s perdition was the Devil sending a serpent to deceive a…vatican.va
- Augustine of Hippo on Luke 1:26–27 — To a virgin, for Christ could be born from virginity alone, seeing He could not have an equal in His birth. It was necessary for our Head by this mighty miracle to be born according to the flesh of a virgin, that He…vatican.va
- Jerome on Luke 1:26–27 — And rightly an angel is sent to the virgin, because the virgin state is ever akin to that of angels. Surely in the flesh to live beyond the flesh is not a life on earth but in heaven.vatican.va
- John Chrysostom on Luke 1:26–27 — The angel announces the birth to the virgin not after the conception, lest she should be thereby too much troubled, but before the conception he addresses her, not in a dream, but standing by her in visible shape.…vatican.va
- Ambrose of Milan on Luke 1:26–27 — Scripture has rightly mentioned that she was espoused, as well as a virgin, a virgin, that she might appear free from all connexion with man; espoused, that she might not be branded with the disgrace of sullied…vatican.va
- Origen on Luke 1:26–27 — For if she had had no husband, soon would the thought have stolen into the Devil’s mind, how she who had known no man could be pregnant. It was right that the conception should be Divine, something more exalted than…vatican.va
- Ambrose of Milan on Luke 1:26–27 (2) — But still more has it baffled the princes of the world, for the malice of devils soon detects even hidden things, while they who are occupied in worldly vanities, can not know the things of God. But moreover, a more…vatican.va
- Bede on Luke 1:26–27 (3) — Which last applies not only to Joseph, but also to Mary, for the Law commanded that every one should take a wife out of his own tribe or family. It follows, And the virgin’s name was Mary.vatican.va
- Bede on Luke 1:26–27 (4) — Maria, in Hebrew, is the star of the sea; but in Syriac it is interpreted Mistress, and well, because Mary was thought worthy to be the mother of the Lord of the whole world, and the light of endless ages.vatican.va
Luke 1:28–29
- Ambrose of Milan on Luke 1:28–29 — Mark the virgin by her manner of life. Alone in an inner chamber, unseen by the eyes of men, discovered only by an angel; as it is said, And the angel came in unto her. That she might not be dishonoured by any…vatican.va
- Gregory of Nyssa on Luke 1:28–29 — Far different then to the news formerly addressed to the woman, is the announcement now made to the Virgin. In the former, the cause of sin was punished by the pains of childbirth; in the latter, through gladness,…vatican.va
- A Greek expositor on Luke 1:28–29 — But that she was judged worthy of the nuptials is attested by his saying, Full of grace. For it is signified as a kind of token or marriage gift of the bridegroom, that she was fruitful in graces. For of the things…vatican.va
- Jerome on Luke 1:28–29 — And it is well said, Full of grace, for to others, grace comes in part; into Mary at once the fulness of grace wholly infused itself. She truly is full of grace through whom has been poured forth upon every creature…vatican.va
- Augustine of Hippo on Luke 1:28–29 — More than with me, for He Himself is in thy heart, He is (made) in thy womb, He fills thy soul, He fills thy womb.vatican.va
- A Greek expositor on Luke 1:28–29 (2) — But this is the sum of the whole message. The Word of God, as the Bridegroom, effecting an incomprehensible union, Himself, as it were, the same both planting, and being planted, hath moulded the whole nature of man…vatican.va
- Ambrose of Milan on Luke 1:28–29 (2) — But mark the Virgin by her bashfulness, for she was afraid, as it follows; And when she heard, she was troubled, It is the habit of virgins to tremble, and to be ever afraid at the presence of man, and to be shy when…vatican.va
- A Greek expositor on Luke 1:28–29 (3) — But as she might be accustomed to these visions, the Evangelist ascribes her agitation not to the vision, but to the things told her, saying, she was troubled at his words. Now observe both the modesty and wisdom of…vatican.va
- Ambrose of Milan on Luke 1:28–29 (3) — She wondered also at the new form of blessing, unheard of before, reserved for Mary alone.vatican.va
- Origen on Luke 1:28–29 — For if Mary had known that similar words had been addressed to others, such a salutation would never have appeared to her so strange and alarming.vatican.va
Luke 1:30–33
- A Greek expositor on Luke 1:30–33 — As if he said, I came not to deceive you, nay rather to bring down deliverance from deception; I came not to rob you of your inviolable virginity, but to open a dwelling-place for the Author and Guardian of thy…vatican.va
- John Chrysostom on Luke 1:30–33 — But he who earns favour in the sight of God has nothing to fear. Hence it follows, For thou hast found favour before God. But how shall any one find it, except through the means of his humility. For God giveth grace…vatican.va
- A Greek expositor on Luke 1:30–33 (2) — For the Virgin found favour with God, in that decking her own soul in the bright robes of chastity, she prepared a dwelling-place pleasing to God. Not only did she retain her virginity inviolate, but her conscience…vatican.va
- A Greek expositor on Luke 1:30–33 (3) — By the word behold, he denotes rapidity and actual presence, implying that with the utterance of the word the conception is accomplished.vatican.va
- A Greek expositor on Luke 1:30–33 (4) — Thou shalt conceive in thy womb, that he might shew that our Lord from the very Virgin’s womb, and of our substance, took our flesh upon Him. For the Divine Word came to purify man’s nature and birth, and the first…vatican.va
- A Greek expositor on Luke 1:30–33 (5) — But since it happens also that to the spiritual mind is given in an especial manner to conceive the Divine Spirit, and bring forth the Spirit of salvation, as says the Prophet; therefore he added, And thou shalt…vatican.va
- Ambrose of Milan on Luke 1:30–33 — But all are not as Mary, that when they conceive the word of the Holy Spirit, they bring forth; for some put forth the word prematurely, others have Christ in the womb, but not yet formed.vatican.va
- Gregory of Nyssa on Luke 1:30–33 — While the expectation of child-birth strikes a woman with terror, the sweet mention of her offspring calms her, as it is added, And thou shall call his name Jesus. The coming of the Saviour is the banishing of all fear.vatican.va
- Bede on Luke 1:30–33 — Jesus is interpreted Saviour, or Healing.vatican.va
- A Greek expositor on Luke 1:30–33 (6) — And he says, Thou shalt call, not His father shall call, for He is without a father as regards His lower birth, as He is without a mother in respect of the higher.vatican.va
- Cyril of Alexandria on Luke 1:30–33 — But this name was given anew to the Word in adaptation to His nativity in the flesh; as that prophecy saith, Thou shalt be called by a new name which the mouth of the Lord hath named. (Is. 62:2.)vatican.va
- A Greek expositor on Luke 1:30–33 (7) — But as this name was common to Him with the successor of Moses, the angel therefore implying that He should not be after Joshua’s likeness, adds, He shall be great. (Josh. 1.)vatican.va
- Ambrose of Milan on Luke 1:30–33 (2) — It was said also of John, that he shall be great, but of him indeed as of a great man, of Christ, as of the great God. For abundantly is poured forth the power of God; widely the greatness of the heavenly substance…vatican.va
- Origen on Luke 1:30–33 — See then the greatness of the Saviour, how it is diffused over the whole world. Go up to heaven, see there how it has filled the heavenly places; carry thy thoughts down to the deep, behold, there too He has…vatican.va
- A Greek expositor on Luke 1:30–33 (8) — The assumption of our flesh does not diminish ought from the loftiness of the Deity, but rather exalts the lowness of man’s nature. Hence it follows, And he shall be called the Son of the Highest. Not, Thou shalt…vatican.va
- John Chrysostom on Luke 1:30–33 (2) — But since it seems shocking or unworthy to some men that God should inhabit a body, is the Sun, I would ask, the heat whereof is felt by each body that receives its rays, at all sullied as to its natural purity? Much…vatican.va
- A Greek expositor on Luke 1:30–33 (9) — And to make the Virgin mindful of the prophets, he adds, And the Lord God shall give unto him the seat of David, that she might know clearly, that He Who is to be born of her is that very Christ, Whom the prophets…vatican.va
- Cyril of Alexandria on Luke 1:30–33 (2) — Not however from Joseph proceeded the most pure descent of Christ. For from one and the same line of connexion had sprung both Joseph and the Virgin, and from this the only-begotten had taken the form of man.vatican.va
- Basil the Great on Luke 1:30–33 — Our Lord sat not on the earthly throne of David, the Jewish kingdom having been transferred to Herod. The seat of David is that on which our Lord reestablished His spiritual kingdom which should never be destroyed.…vatican.va
- John Chrysostom on Luke 1:30–33 (3) — Now He assigns to the present house of Jacob all those who were of the number of the Jews that believed on Him. For as Paul says, They are not all Israel which are of Israel, but the children of the promise are…vatican.va
- Bede on Luke 1:30–33 (2) — Or by the house of Jacob he means the whole Church which either sprang from a good root, or though formerly a wild olive branch, has yet been for a reward of its faith grafted into the good olive tree. (Rom. 11:17.)vatican.va
- A Greek expositor on Luke 1:30–33 (10) — But to reign for ever is of none save God alone; and hence though because of the incarnation Christ is said to receive the seat of David, yet as being Himself God He is acknowledged to be the eternal King. It…vatican.va
- Bede on Luke 1:30–33 (3) — Let Nestorius then cease to say that the Virgin’s Son is only man, and to deny that He is taken up by the Word of God into the unity of the Person. For the Angel when he says that the very same has David for His…vatican.va
Luke 1:34–35
- Ambrose of Milan on Luke 1:34–35 — It was Mary’s part neither to refuse belief in the Angel, nor too hastily take unto herself the divine message. How subdued her answer is, compared with the words of the Priest. Then said Mary to the Angel, How shall…vatican.va
- Gregory of Nyssa on Luke 1:34–35 — Hear the chaste words of the Virgin. The Angel tells her she shall bear a son, but she rests upon her virginity, deeming her inviolability a more precious thing than the Angel’s declaration. Hence she says, Seeing…vatican.va
- Basil the Great on Luke 1:34–35 — Knowledge is spoken of in various ways. The wisdom of our Creator is called knowledge, and an acquaintance with His mighty works, the keeping also of His commandments, and the constant drawing near to Him; and…vatican.va
- Gregory of Nyssa on Luke 1:34–35 (2) — These words of Mary are a token of what she was pondering in the secrets of her heart; for if for the sake of the marriage union she had wished to be espoused to Joseph, why was she seized with astonishment when the…vatican.va
- A Greek expositor on Luke 1:34–35 — But mark, how the Angel solves the Virgin’s doubts, and shews to her the unstained marriage and the unspeakable birth. And the Angel answered, and said unto her, The Holy Spirit shall come upon thee.vatican.va
- John Chrysostom on Luke 1:34–35 — As if he said, Look not for the order of nature in things which transcend and overpower nature. Dost thou say, How shall this be, seeing I know not a man? Nay rather, shall it happen to thee for this very reason,…vatican.va
- Gregory of Nyssa on Luke 1:34–35 (3) — O blessed is that womb which because of the overflowing purity of the Virgin Mary has drawn to itself the gift of life! For in others scarcely indeed shall a pure soul obtain the presence of the Holy Spirit, but in…vatican.va
- Gregory of Nyssa on Luke 1:34–35 (4) — For the tables of our nature which guilt had broken, the true Lawgiver has formed anew to Himself from our dust without cohabitation, creating a body capable of taking His divinity, which the finger of God hath…vatican.va
- Gregory of Nyssa on Luke 1:34–35 (5) — Moreover, the power of the Highest shall overshadow thee. Christ is the power of the most high King, who by the coming of the Holy Spirit is formed in the Virgin.vatican.va
- Gregory the Great on Luke 1:34–35 — By the term overshadowing, both natures of the Incarnate God are signified. For shadow is formed by light and matter. But the Lord by His Divine nature is light. Because then immaterial light was to be embodied in…vatican.va
- Bede on Luke 1:34–35 — Thou shalt conceive then not by the seed of man whom thou knowest not, but by the operation of the Holy Spirit, with which thou art filled. There shall be no flame of desire in thee when the Holy Spirit shall…vatican.va
- Gregory of Nyssa on Luke 1:34–35 (6) — Or he says, overshadow thee, because as a shadow takes its shape from the character of those bodies which go before it, so the signs of the Son’s Deity will appear from the power of the Father. (non occ. in Greg.…vatican.va
- Athanasius of Alexandria on Luke 1:34–35 — For we confess that which then was taken up from Mary to be of the nature of man and a most real body, the very same also according to nature with our own body. For Mary is our sister, seeing we have all descended…vatican.va
- Basil the Great on Luke 1:34–35 (2) — Hence also, St. Paul says, God sent forth his Son, born not (through a woman) but of a woman. For the words through a woman might convey only a notion of birth as a passing through, but when it is said, of a woman,…vatican.va
- Gregory the Great on Luke 1:34–35 (2) — To distinguish His holiness from ours, Jesus is stated in an especial manner to be born holy. For we although indeed made holy, are not born so, for we are constrained by the very condition of our corruptible nature…vatican.va
- A Greek expositor on Luke 1:34–35 (2) — But observe, how the Angel has declared the whole Trinity to the Virgin, making mention of the Holy Spirit, the Power, and the Most High, for the Trinity is indivisible.cvatican.va
Luke 1:36–38
- John Chrysostom on Luke 1:36–38 — Seeing that his previous words had overcome the mind of the virgin, the angel drops his discourse to a humbler subject, persuading her by reference to sensible things. Hence he says, And, behold, Elisabeth thy…vatican.va
- Gregory of Nazianzus on Luke 1:36–38 — But some one will ask, How is Christ related to David, since Mary sprang from the blood of Aaron, the angel having declared Elisabeth to be her kinswoman? But this was brought about by the Divine counsel, to the end…vatican.va
- Bede on Luke 1:36–38 — So it was then, lest the virgin should despair of being able to bear a son, that she received the example of one both old and barren about to bring forth, in order that she might learn that all things are possible…vatican.va
- John Chrysostom on Luke 1:36–38 (2) — For the Lord of nature can do all things as He will, Who executes and disposes all things, holding the reins of life and death.vatican.va
- Augustine of Hippo on Luke 1:36–38 — But whoever says, “If God is omnipotent, let Him cause those things which have been done to have not been done,” does not perceive that he says, “Let Him cause those things which are true, in that very respect in…vatican.va
- Ambrose of Milan on Luke 1:36–38 — Behold now the humility, the devotion of the virgin. For it follows, But Mary said, Behold the handmaid of the Lord. She calls herself His handmaid, who is chosen to be His mother, so far was she from being exalted…vatican.va
- A Greek expositor on Luke 1:36–38 — Some men will highly extol one thing, some another, in these words of the virgin. One man, for example, her constancy, another her willingness of obedience; one man her not being tempted by the great and glorious…vatican.va
- Gregory the Great on Luke 1:36–38 — Through an ineffable sacrament of a holy conception and a birth inviolable, agreeable to the truth of each nature, the same virgin was both the handmaid and mother of the Lord.vatican.va
- Bede on Luke 1:36–38 (2) — Having received the consent of the virgin, the angel soon returns heavenward, as it follows, And the angel departed from her.vatican.va
- Eusebius of Caesarea on Luke 1:36–38 — Not only having obtained what he wished, but wondering at her virgin beauty, and the ripeness of her virtue.vatican.va
Luke 1:39–45
- Ambrose of Milan on Luke 1:39–45 — The Angel, when he announced the hidden mysteries to the Virgin, that he might build up her faith by an example, related to her the conception of a barren woman. When Mary heard it, it was not that she disbelieved…vatican.va
- Origen on Luke 1:39–45 — For Jesus who was in her womb hastened to sanctify John, still in the womb of his mother. Whence it follows, with haste.vatican.va
- Ambrose of Milan on Luke 1:39–45 (2) — The grace of the Holy Spirit knows not of slow workings. Learn, ye virgins, not to loiter in the streets, nor mix in public talk.vatican.va
- Theophylact of Ohrid on Luke 1:39–45 — She went into the mountains, because Zacharias dwelt there. As it follows, To a city of Juda, and entered into the house of Zacharias. Learn, O holy women, the attention which ye ought to shew for your kinswomen with…vatican.va
- John Chrysostom on Luke 1:39–45 — Or else the Virgin kept to herself all those things which have been said, not revealing them to any one, for she did not believe that any credit would be given to her wonderful story; nay, she rather thought she…vatican.va
- A Greek expositor on Luke 1:39–45 — But to Elisabeth alone she has recourse, as she was wont to do from their relationship, and other close bonds of union.vatican.va
- Ambrose of Milan on Luke 1:39–45 (3) — But soon the blessed fruits of Mary’s coming and our Lord’s presence are made evident. For it follows, And it came to pass, that when Elisabeth heard the salutation of Mary, the babe leaped in her womb. Mark the…vatican.va
- A Greek expositor on Luke 1:39–45 (2) — For the Prophet sees and hears more acutely than his mother, and salutes the chief of Prophets; but as he could not do this in words, he leaps in the womb, which was the greatest token of his joy. Who ever heard of…vatican.va
- Origen on Luke 1:39–45 (2) — He was not filled with the Spirit, until she stood near him who bore Christ in her womb. Then indeed he was both filled with the Spirit, and leaping imparted the grace to his mother; as it follows, And Elisabeth was…vatican.va
- Ambrose of Milan on Luke 1:39–45 (4) — She who had hid herself because she conceived a son, began to glory that she carried in her womb a prophet, and she who had before blushed, now gives her blessing; as it follows, And she spake out with a loud voice,…vatican.va
- Bede on Luke 1:39–45 — Mary is blessed by Elisabeth with the same words as before by Gabriel, to shew that she was to be reverenced both by men and angels.vatican.va
- Theophylact of Ohrid on Luke 1:39–45 (2) — But because there have been other holy women who yet have borne sons stained with sin, she adds, And blessed is the fruit of thy womb. Or another interpretation is, having said, Blessed art thou among women, she…vatican.va
- Titus of Bostra on Luke 1:39–45 — Now she rightly calls the Lord the fruit of the virgin’s womb, because He proceeded not from man, but from Mary alone. For they who are sown by their fathers are the fruits of their fathers.vatican.va
- A Greek expositor on Luke 1:39–45 (3) — This fruit alone then is blessed, because it is produced without man, and without sin.vatican.va
- Bede on Luke 1:39–45 (2) — This is the fruit which is promised to David, Of the fruit of thy body will I set upon thy throne. (Ps. 132:11.)vatican.va
- A Greek expositor on Luke 1:39–45 (4) — From this place we derive the refutation of Eutyches, in that Christ is stated to be the fruit of the womb. For all fruit is of the same nature with the tree that bears it. It remains then that the virgin was also of…vatican.va
- Ambrose of Milan on Luke 1:39–45 (5) — She says it not ignorantly, for she knew it was by the grace and operation of the Holy Spirit that the mother of the prophet should be saluted by the mother of his Lord, to the advancement and growth of her own…vatican.va
- Origen on Luke 1:39–45 (3) — Now in saying this, she coincides with her son. For John also felt that he was unworthy of our Lord’s coming to him. But she gives the name of “the mother of our Lord” to one still a virgin, thus forestalling the…vatican.va
- Augustine of Hippo on Luke 1:39–45 — But in order to say this, as the Evangelist has premised, she was filled with the Holy Spirit, by whose revelation undoubtedly she knew what that leaping of the child meant; lamely, that the mother of Him had come…vatican.va
- Theophylact of Ohrid on Luke 1:39–45 (3) — The mother of our Lord had come to see Elisabeth, as also the miraculous conception, from which the Angel had told her should result the belief of a far greater conception, to happen to herself; and to this belief…vatican.va
- Ambrose of Milan on Luke 1:39–45 (6) — You see that Mary doubted not but believed, and therefore the fruit of faith followed.vatican.va
- Bede on Luke 1:39–45 (3) — Nor is it to be wondered at, that our Lord, about to redeem the world, commenced His mighty works with His mother, that she, through whom the salvation of all men was prepared, should herself be the first to reap the…vatican.va
- Ambrose of Milan on Luke 1:39–45 (7) — But happy are ye also who have heard and believed, for whatever soul hath believed, both conceives and brings forth the word of God, and knows His works.vatican.va
- Bede on Luke 1:39–45 (4) — But every soul which has conceived the word of God in the heart, straightway climbs the lofty summits of the virtues by the stairs of love, so as to be able to enter into the city of Juda, (into the citadel of prayer…vatican.va
- Gregory the Great on Luke 1:39–45 — She was touched with the spirit of prophecy at once, both as to the past, present, and future. She knew that Mary had believed the promises of the Angel; she perceived when she gave her the name of mother, that Many…vatican.va
Luke 1:46
- Ambrose of Milan on Luke 1:46 — As evil came into the world by a woman, so also is good introduced by women; and so it seems not without meaning, that both Elisabeth prophesies before John, and Mary before the birth of the Lord. But it follows,…vatican.va
- Basil the Great on Luke 1:46 — For the Virgin, with lofty thoughts and deep penetration, contemplates the boundless mystery, the further she advances, magnifying God; And Mary said, My soul doth magnify the Lord.vatican.va
- A Greek expositor on Luke 1:46 — As if she said, Marvellous things hath the Lord declared that He will accomplish in my body, but neither shall my soul be unfruitful before God. It becomes me to offer Him the fruit also of my will, for inasmuch as I…vatican.va
- Origen on Luke 1:46 — Now if the Lord could neither receive increase or decrease, what is this that Mary speaks of, My soul doth magnify (magnificat) the Lord? But if I consider that the Lord our Saviour is the image of the invisible God,…vatican.va
Luke 1:47
- Basil the Great on Luke 1:47 — The first-fruit of the Spirit is peace and joy. Because then the holy Virgin had drunk in all the graces of the Spirit, she rightly adds, And my spirit hath leaped for joy. (exultavit.) She means the same thing, soul…vatican.va
- Bede on Luke 1:47 — Because the spirit of the Virgin rejoices in the eternal Godhead of the same Jesus. (i. e. the Saviour,) whose flesh is formed in the womb by a temporal conception.vatican.va
- Ambrose of Milan on Luke 1:47 — The soul of Mary therefore magnifies the Lord, and her spirit rejoiced in God, because with soul and spirit devoted to the Father and the Son, she worships with a pious affection the one God from whom are all things.…vatican.va
- Theophylact of Ohrid on Luke 1:47 — But he magnifies God who worthily follows Christ, and now that he is called Christian, lessens not the glory of Christ by acting unworthily, but does great and heavenly things; and then the Spirit (that is, the…vatican.va
- Basil the Great on Luke 1:47 (2) — But if at any time light shall have crept into his heart, and loving God and despising bodily things he shall have gained the perfect standing of the just, without any difficulty shall he obtain joy in the Lord.vatican.va
- Origen on Luke 1:47 — But the soul first magnifies the Lord, that it may afterwards rejoice in God; for unless we have first believed, we can not rejoice.vatican.va
Luke 1:48
- A Greek expositor on Luke 1:48 — She gives the reason why it becomes her to magnify God and to rejoice in Him, saying, For he hath regarded the lowliness of his handmaiden; as if she said, “He Himself foresaw, therefore I did not look for Him.” I…vatican.va
- Augustine of Hippo on Luke 1:48 — O true lowliness, which hath borne God to men, hath given life to mortals, made new heavens and a pure earth, opened the gates of Paradise, and set free the souls of men. The lowliness of Mary was made the heavenly…vatican.va
- Origen on Luke 1:48 — But why was she lowly and cast down, who carried in her womb the Son of God? Consider that lowliness, which in the Scriptures is particularly praised as one of the virtues, is called by the philosophers “modestia.”…vatican.va
- Bede on Luke 1:48 — But she, whose humility is regarded, is rightly called blessed by all; as it follows, For, behold, from henceforth all shall call me blessed.vatican.va
- Athanasius of Alexandria on Luke 1:48 — For if as the Prophet says, Blessed are they who have seed in Sion, and kinsfolk in Jerusalem, (Isa. 31:9. apud LXX.) how great should be the celebration of the divine and ever holy Virgin Mary, who was made…vatican.va
- A Greek expositor on Luke 1:48 (2) — She does not call herself blessed from vain glory, for what room is there for pride in her who named herself the handmaid of the Lord? But, touched by the Holy Spirit, she foretold those things which were to come.vatican.va
- Bede on Luke 1:48 (2) — For it was fitting, that as by the pride of our first parent death came into the world, so by the lowliness of Mary should be opened the entrance into life.vatican.va
- Theophylact of Ohrid on Luke 1:48 — And therefore she says, all generations, not only Elisabeth, but also every nation that believed.vatican.va
Luke 1:49
- Theophylact of Ohrid on Luke 1:49 — The Virgin shews that not for her own virtue is she to be pronounced blessed, but she assigns the cause, saying, For he that is mighty hath magnified me.vatican.va
- Augustine of Hippo on Luke 1:49 — What great things hath He done unto thee? I believe that a creature thou gavest birth to the Creator, a servant thou broughtest forth the Lord, that through thee God redeemed the world, through thee He restored it to…vatican.va
- Titus of Bostra on Luke 1:49 — But where are the great things, if they be not that I still a virgin conceive (by the will of God) overcoming nature? I have been accounted worthy, without being joined to a husband, to be made a mother, not a mother…vatican.va
- Bede on Luke 1:49 — But this has reference to the beginning of the hymn, where it is said, My soul doth magnify the Lord. For that soul can alone magnify the Lord with due praise, for whom he deigus to do mighty things.vatican.va
- Titus of Bostra on Luke 1:49 (2) — But she says, that is mighty, that if men should disbelieve the work of her conception, namely, that while yet a virgin, she conceived, she might throw back the miracles upon the power of the Worker. Nor because the…vatican.va
- Basil the Great on Luke 1:49 — But holy is the name of God called, not because in its letters it contains any significant power, but because in whatever way we look at God we distinguish his purity and holiness.vatican.va
- Bede on Luke 1:49 (2) — For in the height of His marvellous power He is far beyond every creature, and is widely removed from all the works of His hands. This is better understood in the Greek tongue, in which the very word which means…vatican.va
Luke 1:50
- Bede on Luke 1:50 — Turning from God’s special gifts to His general dealings, she describes the condition of the whole human race, And his mercy is from generation to generation on them that fear him. As if she said, Not only for me…vatican.va
- Origen on Luke 1:50 — For the mercy of God is not upon one generation, but extends to eternity from generation to generation.vatican.va
- A Greek expositor on Luke 1:50 — According to the mercy which He hath upon generations of generations, I conceive, and He Himself is united to a living body, out of mercy alone undertaking our salvation. Nor is His mercy shewn indiscriminately, but…vatican.va
- Theophylact of Ohrid on Luke 1:50 — Or by this she means that they who fear shall obtain mercy, both in that generation, (that is, the present world,) and the generation which is to come, (i. e. the life everlasting.) For now they receive a…vatican.va
Luke 1:51
- Bede on Luke 1:51 — In describing the state of mankind, she shews what the proud deserve, and what the humble; saying, He hath shewed strength with his arm, &c. i. e. with the very Son of God. For as your arm is that whereby you work,…vatican.va
- Origen on Luke 1:51 — But to those that fear Him, He hath done mighty things with His arm; though thou comest weak to God, if thou hast feared Him thou shalt obtain the promised strength.vatican.va
- Theophylact of Ohrid on Luke 1:51 — For in His arm, that is, His incarnate Son, He hath shewed strength, seeing that nature was vanquished, a virgin bringing forth, and God becoming man.vatican.va
- A Greek expositor on Luke 1:51 — Or she says, Hath shewed, for will shew strength, not as long ago by the hand of Moses against the Egyptians, nor as by the Angel, (when he slew many thousand of the rebel Assyrians,) nor by any other instrument save…vatican.va
- Cyril of Jerusalem on Luke 1:51 — But these words may be more appropriately taken to refer to the hostile ranks of the evil spirits. For they were raging on the earth, when our Lord’s coming put them to flight, and restored those whom they had bound,…vatican.va
- Theophylact of Ohrid on Luke 1:51 (2) — This might also be understood of the Jews whom He scattered into all lands as they are now scattered.vatican.va
Luke 1:52
- Bede on Luke 1:52 — The words, He hath shewed strength with his arm, and those which went before, And his mercy is on them that fear him from generation to generation, must be joined to this verse by a comma only. For truly through all…vatican.va
- Cyril of Alexandria on Luke 1:52 — The mighty in knowledge were the evil spirits, the Devil, the wise ones of the Gentiles, the Scribes and Pharisees; yet these He hath put down, and raised up those who humbled themselves under the mighty hand of God…vatican.va
- A Greek expositor on Luke 1:52 — For our understanding is acknowledged to be the judgment-seat of God, but after the transgression, the powers of evil took their seat in the heart of the first man as on their own throne. For this reason then the…vatican.va
Luke 1:53
- Glossa Ordinaria on Luke 1:53 — Because human prosperity seems to consist chiefly in the honours of the mighty and the abundance of their riches, after speaking of the casting down of the mighty, and the exalting of the humble, he goes on to tell…vatican.va
- Basil the Great on Luke 1:53 — These words regulate our conduct even with respect to sensible things, teaching the uncertainty of all worldly possessions, which are as shortlived as the wave which is dashed about to and fro by the violence of the…vatican.va
- Glossa Ordinaria on Luke 1:53 (2) — They also who desire eternal life with their whole soul, as it were hungering after it, shall be filled when Christ shall appear in glory; but they who rejoice in earthly things, shall at the end be sent away emptied…vatican.va
Luke 1:54–55
- Glossa Ordinaria on Luke 1:54–55 — After a general mention of the Divine mercy and holiness, the Virgin changes the subject to the strange and marvellous dispensation of the new incarnation, saying, He hath holpen his servant Israel, &c. as a…vatican.va
- Bede on Luke 1:54–55 — That is, obedient and humble; for he who disdains to be made humble, cannot be saved.vatican.va
- Basil the Great on Luke 1:54–55 — For by Israel she means not Israel after the flesh, whom their own title made noble, but the spiritual Israel, which retained the name of faith, straining their eyes to see God by faith.vatican.va
- Theophylact of Ohrid on Luke 1:54–55 — It might also be applied to Israel after the flesh, seeing that out of that body multitudes believed. But this He did remembering His mercy, for He hath fulfilled what He promised to Abraham, saying, For in thy seed…vatican.va
- Bede on Luke 1:54–55 (2) — But by seed he means not so much those who are begotten in the flesh, as those who have followed the steps of Abraham’s faith, to whom the Saviour’s coming was promised for evermore.vatican.va
- Glossa Ordinaria on Luke 1:54–55 (2) — For this promise of heritage shall not be narrowed by any limits, but to the very end of time there shall never lack believers, the glory of whose happiness shall be everlasting.vatican.va
Luke 1:56
- Ambrose of Milan on Luke 1:56 — Mary abode with Elisabeth until she had accomplished the time of her bringing forth; as it is said, And Mary abode, &c.vatican.va
- Theophylact of Ohrid on Luke 1:56 — For in the sixth month of the conception of the forerunner, the Angel came to Mary, and she abode with Elisabeth three months, and so the nine months are completed.vatican.va
- Ambrose of Milan on Luke 1:56 (2) — Now it was not only for the sake of friendship that she abode so long, but for the increase also of so great a prophet. For if at her first coming the child had so far advanced, that at the salutation of Mary he…vatican.va
- Bede on Luke 1:56 — For the chaste soul which conceives a desire of the spiritual word must of necessity submit to the yoke of heavenly discipline, and sojourning for the days as it were of three months in the same place, cease not to…vatican.va
- Theophylact of Ohrid on Luke 1:56 (2) — But when Elisabeth was going to bring forth, the Virgin departed, as it follows, And she returned; or, probably because of the multitude, who were about to assemble at the birth. But it became not a virgin to be…vatican.va
- A Greek expositor on Luke 1:56 — For it is the custom for virgins to go away when the pregnant woman brings forth. But when she reached her own home, she went to no other place, but abode there until she knew the time of her delivery was at hand.…vatican.va
Luke 1:57–58
- Ambrose of Milan on Luke 1:57–58 — If you carefully observe, you will find that the word signifying fulness is no where used except at the birth of the righteous. Hence it is said, Now Elisabeth’s full time came. For the life of the righteous hath…vatican.va
- John Chrysostom on Luke 1:57–58 — And for that reason the Lord kept back the delivery of Elisabeth, that her joy might be increased, and her fame the greater. Hence it follows, And her neighbours and cousins heard, &c. For they who had known her…vatican.va
- Ambrose of Milan on Luke 1:57–58 (2) — For the bringing forth of saints causes the rejoicing of many; it is a common blessing; for justice is a public virtue, and therefore at the birth of a just man a sign of his future life is sent beforehand, and the…vatican.va
Luke 1:59–64
- John Chrysostom on Luke 1:59–64 — The rite of circumcision was first delivered to Abraham as a sign of distinction, that the race of the Patriarch might be preserved in unmixed purity, and so might be able to obtain the promises. But now that the…vatican.va
- Ambrose of Milan on Luke 1:59–64 — The holy Evangelist has especially remarked, that many thought the child should be called after his father Zacharias, in order that we might understand, not that any name of his kinsfolk was displeasing to his…vatican.va
- Origen on Luke 1:59–64 — Zacharias is by interpretation “remembering God,” but John signifies “pointing to.” Now “memory” relates to something absent, “pointing to,” to something present. But John was not about to set forth the memory of God…vatican.va
- John Chrysostom on Luke 1:59–64 (2) — But the name John is also interpreted the grace of God. Because then by the favour of Divine grace, not by nature, Elisabeth conceived this son, they engraved the memory of the benefit on the name of the child.vatican.va
- Theophylact of Ohrid on Luke 1:59–64 — And because with the mother the dumb father also agreed as to the name of the child, it follows, And they all marvelled. For there was no one of this name among their kinsfolk that any one could say that they had…vatican.va
- Gregory of Nazianzus on Luke 1:59–64 — The birth of John then broke the silence of Zacharias, as it follows, And his mouth was opened. For it were unreasonable when the voice of the Word had come forth, that his father should remain speechless.vatican.va
- Ambrose of Milan on Luke 1:59–64 (2) — Rightly also, from that moment was his tongue loosed, for that which unbelief had bound, faith set free. Let us then also believe, in order that our tongue, which has been bound by the chains of unbelief, may be…vatican.va
- Bede on Luke 1:59–64 — Now in an allegory, the celebration of John’s birth was the beginning of the grace of the New Covenant. His neighbours and kinsfolk had rather give him the name of his father than that of John. For the Jews, who by…vatican.va
Luke 1:65–66
- Theophylact of Ohrid on Luke 1:65–66 — As at the silence of Zacharias the people marvelled, so likewise when he spoke. Hence it is said, And fear came upon all; that from these two circumstances all might believe there was something great in the child…vatican.va
- Bede on Luke 1:65–66 — For forerunning signs prepare the way for the forerunner of the truth, and the future prophet is recommended by auspices sent before him; hence it follows, For the hand of the Lord was with him.vatican.va
- A Greek expositor on Luke 1:65–66 — For God worked miracles in John which he did not himself, but the right hand of God in him.vatican.va
- Glossa Ordinaria on Luke 1:65–66 — But mystically, at the time of our Lord’s resurrection, by the preaching of the grace of Christ, a wholesome dread shook the hearts not only of the Jews, (who were neighbours, either from the place of their dwelling,…vatican.va
Luke 1:67–68
- Ambrose of Milan on Luke 1:67–68 — God in His mercy and readiness to pardon our sins, not only restores to us what He has taken away, but grants us favours even beyond our expectations. Let no one then distrust Him, let no one from consciousness of…vatican.va
- John Chrysostom on Luke 1:67–68 — That is, “with the working of the Holy Spirit;” for he had obtained the grace of the Holy Spirit, not in any manner, but fully; and the gift of prophecy shone forth in him; as it follows, And he prophesied.vatican.va
- Origen on Luke 1:67–68 — Now Zacharias being filled with the Holy Spirit utters two prophecies, the first relating to Christ, the second to John. And this is plainly proved by those words in which he speaks of the Saviour as present and…vatican.va
- John Chrysostom on Luke 1:67–68 (2) — Zacharias, when he is blessing God, says, that He hath visited His people, meaning thereby either the Israelites in the flesh, for He came to the lost sheep of the house of Israel; (Matt. 15:24.) or the spiritual…vatican.va
- Bede on Luke 1:67–68 — But the Lord visited His people who were pining away as it were from long sickness, and by the blood of His only begotten Son, redeemed them who were sold under sin. Which thing Zacharias, knowing that it would soon…vatican.va
Luke 1:69
- Theophylact of Ohrid on Luke 1:69 — God seemed to be asleep, disregarding the sins of the multitude, but in these last times coming in the flesh, He hath risen up and trodden down the evil spirits who hated us. Hence it is said, And he hath raised up…vatican.va
- Origen on Luke 1:69 — Because Christ was born of the seed of David, according to the flesh, it is said, A horn of salvation to us in the house of his servant David; as it has also elsewhere been said, A vineyard hath been planted in a…vatican.va
- John Chrysostom on Luke 1:69 — Now by a horn he means power, glory, and honour, deriving it metaphorically from the brute creatures, to whom God has given horns for defence and glory.vatican.va
- Bede on Luke 1:69 — The kingdom of our Saviour Christ is called also the horn of salvation, because all our bones are clothed with flesh, but the horn alone stretches beyond the flesh; so the kingdom of Christ is called the horn of…vatican.va
Luke 1:70
- Theophylact of Ohrid on Luke 1:70 — That Christ was born of the house of David, Micah relates, saying, And thou, Bethlehem, art not the least in the city of Juda, for out of thee shall come a governor who shall rule my people Israel. (Micah 5:2.) But…vatican.va
- A Greek expositor on Luke 1:70 — Whereby he means that God spoke through them, and that their speech was not of man.vatican.va
- Bede on Luke 1:70 — But he says, Which have been since the world began. Because all the Scriptures of the Old Testament were a constant prophecy of Christ. For both our father Adam himself, and the other fathers, by their deeds bore…vatican.va
Luke 1:71
- Bede on Luke 1:71 — Having first briefly said, He hath raised up a horn of salvation to us, he goes on to explain his words, adding, of salvation from our enemies. As if he said, He hath raised up to us a horn, i. e. He hath raised up…vatican.va
- Origen on Luke 1:71 — Let us not suppose that this refers to our bodily enemies, but our ghostly. For the Lord Jesus came mighty in battle (Ps. 24:8) to destroy all our enemies, that He might deliver us from their snares and temptation.vatican.va
Luke 1:72–74
- Bede on Luke 1:72–74 — Having announced that the Lord, according to the declaration of the Prophet, would be born of the house of David, he now says, that the same Lord to fulfil the covenant He made with Abraham will deliver us, because…vatican.va
- Origen on Luke 1:72–74 — I think that at the coming of our Lord and Saviour Jesus Christ, both Abraham, Isaac, and Jacob, were partakers of His mercy. For it is not to be believed, that they who had before seen His day, and were glad, should…vatican.va
- Theophylact of Ohrid on Luke 1:72–74 — The grace of Christ extends even to those who are dead, because through Him we shall rise again, not only we, but they also who have been dead before us. He performed His mercy also to our forefathers in fulfilling…vatican.va
- Basil the Great on Luke 1:72–74 — But let no one, hearing that the Lord had sworn to Abraham, be tempted to swear. For as when the wrath of God is spoken of, it does not signify passion but punishment; so neither dos God swear as man, but His word is…vatican.va
Luke 1:74
- John Chrysostom on Luke 1:74 — Having said that a horn of salvation had risen up to us from the house of David, he shews that through it we are partakers of His glory, and escape the assaults of the enemy. As he says, That being delivered out of…vatican.va
- Origen on Luke 1:74 — Or in another way; Frequently are men delivered from the hands of the enemy, but not without fear. For when fear and peril have gone before, and a man is then plucked from the enemies’ hand, he is delivered indeed,…vatican.va
Luke 1:75
- John Chrysostom on Luke 1:75 — Zacharias glorifies the Lord, because He hath made us to serve Him with full confidence, not in the flesh as Judah did with the blood of victims, but in the spirit with good works. And this is what he means by in…vatican.va
- Bede on Luke 1:75 — For whosoever either departs from God’s service before he dies, or by any uncleanness stains either the strictness or purity of his faith, or strives to be holy and righteous before men, and not before God, does not…vatican.va
Luke 1:76
- Ambrose of Milan on Luke 1:76 — In prophesying of the Lord he rightly addresses the prophet, shewing that prophecy also is a gift of the Lord, in order that he might not, while enumerating public benefits, seem to be so ungrateful as to be silent…vatican.va
- Origen on Luke 1:76 — The reason I suppose that Zacharias hastened to speak to his son, was because he knew that John was shortly about to be a sojourner in the wilderness, and that he himself should see him no more.vatican.va
- Ambrose of Milan on Luke 1:76 (2) — Now perhaps some may think it an absurd extravagance of the mind to address a child of eight days old. But if we keep our eyes fixed upon higher things, we surely can understand that the son might hear the voice of…vatican.va
- Bede on Luke 1:76 — Unless indeed Zacharias be supposed to have wished as soon as he was able to speak, to proclaim for their instruction who were present, the future gifts of his son, which he had long before learnt from the Angel. Let…vatican.va
- John Chrysostom on Luke 1:76 — But as kings have their companions in arms, who stand nearest to them, so John, who was the friend of the Bridegroom, went before Him nigh unto His coming. And this is what follows, For thou shalt go before the face…vatican.va
- Gregory the Great on Luke 1:76 — But all they who by preaching cleanse the hearts of their hearers from the filth of their sins, prepare a way for the coming of wisdom into the heart.vatican.va
Luke 1:77
- Theophylact of Ohrid on Luke 1:77 — For the manner in which the forerunner prepared the way of the Lord he explains, adding, To give knowledge of salvation. The Lord Jesus is salvation, but the knowledge of salvation, i. e. of Christ, was given in…vatican.va
- Bede on Luke 1:77 — For as if desiring to explain the name of Jesus, i. e. the Saviour, he frequently makes mention of salvation, but lest men should think it was a temporal salvation which was promised, he adds, for the forgiveness of…vatican.va
- Theophylact of Ohrid on Luke 1:77 (2) — For in no other way was He known to be God, but as having forgiven the sins of His people. For it is of God alone to forgive sins.vatican.va
- Bede on Luke 1:77 (2) — But the Jews prefer not to receive Christ, but to wait for Antichrist; for they desire to be delivered not from the dominion of sin within, but from the yoke of man’s bondage without.vatican.va
Luke 1:78
- Theophylact of Ohrid on Luke 1:78 — Because God hath forgiven our sins not for our works’ sake, but through His mercy, it is therefore fitly added, Through the tender mercy of our God.vatican.va
- John Chrysostom on Luke 1:78 — Which mercy we find not indeed by our own seeking, but God from on high hath appeared to us, as it follows; Whereby (i. e. by His tender mercy) the dayspring from on high (that is, Christ) hath visited us, taking…vatican.va
- A Greek expositor on Luke 1:78 — Abiding on high yet present upon the earth, suffering neither division nor limitation, which thing neither can our understanding embrace, nor any power of words express.vatican.va
Luke 1:79
- Bede on Luke 1:79 — Christ is rightly called the Day-spring, because He hath disclosed to us the rising of the true light, as it follows; To give light to them that sit in darkness and in the shadow of death.vatican.va
- John Chrysostom on Luke 1:79 — By darkness he means not material darkness, but error and distance from the faith, or ungodliness.vatican.va
- Basil the Great on Luke 1:79 — For in thick darkness were the Gentile people sitting, who were sunk deep in idolatry, until the rising light dispersed the darkness, and spread abroad the brightness of truth.vatican.va
- Gregory the Great on Luke 1:79 — But the shadow of death is taken to mean the forgetfulness of the mind. For as death causes that which it kills to be no longer in life, so whatever oblivion touches ceases to be in the memory. Hence the Jewish…vatican.va
- John Chrysostom on Luke 1:79 (2) — He rightly says sitting, for we were not walking in darkness, but sitting down as having no hope of deliverance.vatican.va
- Theophylact of Ohrid on Luke 1:79 — But not only does the Lord at His rising give light to those who sit in darkness, but he says something further as it follows, to direct our feet in the way of peace. The way of peace is the way of righteousness, to…vatican.va
- Gregory the Great on Luke 1:79 (2) — For we guide our steps in the way of peace, when we walk in that line of conduct wherein we depart not from the grace of our Maker.vatican.va
- Ambrose of Milan on Luke 1:79 — Mark also, in how few words Elisabeth prophesies, in how many Zacharias, and yet each spoke filled with the Holy Spirit; but this discipline is preserved, that women may study rather to learn what are the Divine…vatican.va
Luke 1:80
- Bede on Luke 1:80 — The future preacher of repentance, that he might the more boldly reclaim his hearers from the allurements of the world, passes the first part of his life in the deserts. Hence it is said, And the child grew.vatican.va
- Theophylact of Ohrid on Luke 1:80 — i. e. in bodily stature, and waxed strong in spirit, for together with his body at the same time his spiritual gift increased, and the workings of the Spirit were more and more manifested in him.vatican.va
- Origen on Luke 1:80 — Or he increased in spirit, remaining not in the same measure in which he had begun, but the Spirit was ever growing in him. His will ever tending to better things, was making its own advances, and his mind ever…vatican.va
- Theophylact of Ohrid on Luke 1:80 (2) — Or, he was in the deserts that he might be brought up beyond the reach of the malice of the multitude, and not be afraid of man. For if he had been in the world, perchance he had been corrupted by the friendship and…vatican.va
- Ambrose of Milan on Luke 1:80 — And rightly is the time noted during which the prophet was in the womb, in order that the presence of Mary might not be passed over, while they are silent about the time of his childhood, because being strengthened…vatican.va
Scripture cited · 48 verses
Genesis 12:3 · Genesis 17:12 · Genesis 17:13 · Genesis 22:17 · Genesis 49:12 · Exodus 6:23 · Exodus 20:18 · Deuteronomy 23:17 · Job 3:5 · Job 27:21 · Job 28:19 · Job 28:23 · Psalm 16:8 · Psalm 24:8 · Psalm 51:5 · Psalm 84:6 · Psalm 87:5 · Psalm 118:26 · Proverbs 3:4 · Isaiah 5:1 · Isaiah 7:14 · Isaiah 26:18 · Isaiah 31:9 · Isaiah 62:2 · Malachi 4:5 · Matthew 5:18 · Matthew 11:27 · Matthew 15:24 · Matthew 17:5 · Matthew 19:29 · Matthew 26:41 · Luke 10:19 · John 3:30 · John 21:25 · Acts 26:25 · Romans 2:29 · Romans 11:17 · 1 Corinthians 15:25 · Galatians 3:19 · Galatians 4:4 · 1 Thessalonians 5:5 · 1 Timothy 1:8 · Hebrews 7:19 · Hebrews 9:7 · James 4:6 · 1 Peter 5:5 · 1 Peter 5:6 · Revelation 6:8