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Saint Thomas Aquinas, Carlo Crivelli

Luke 3

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Thomas Aquinas · Catena Aurea · Chapter 3

Passages · 162

Luke 3:1–2

  • Gregory the Great on Luke 3:1–2 — The time at which the forerunner of the Saviour received the word of preaching, is marked by the names of the Roman sovereign and of the princes of Judæa, as it follows: Now in the fifteenth year of the reign of…vatican.va
  • A Greek expositor on Luke 3:1–2 — For the emperor Augustus being dead, from whom the Roman sovereigns obtained the name of “Augustus,” Tiberius being his successor in the monarchy, was now in the 15th year of his receiving the reins of government.vatican.va
  • Origen on Luke 3:1–2 — In the word of prophecy, spoken to the Jews alone, the Jewish kingdom only is mentioned, as, The vision of Esaias, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. (Is. 1:1.) But in the Gospel which…vatican.va
  • Gregory the Great on Luke 3:1–2 (2) — Because the Jews were to be scattered for their crime of treachery, the Jewish kingdom was shut up into parts under several governors. According to that saying, Every kingdom divided against itself is brought to…vatican.va
  • Bede on Luke 3:1–2 — Pilate was sent in the twelfth year of Tiberius to take the government of the Jewish nation, and remained there for ten successive years, almost until the death of Tiberius. But Herod, and Philip, and Lysanias, were…vatican.va
  • Gregory the Great on Luke 3:1–2 (3) — Because John preached Him who was to be at the same time both King and Priest, Luke the Evangelist has marked the time of that preaching by the mention not only of Kings, but also of Priests. As it follows, Under the…vatican.va
  • Bede on Luke 3:1–2 (2) — Both Annas and Caiaphas, when John began his preaching, were the High Priests, but Annas held the office that year, Caiaphas the same year in which our Lord suffered on the cross. Three others had held the office in…vatican.va
  • Ambrose of Milan on Luke 3:1–2 — The Son of God being about to gather together the Church, commences His work in His servant. And so it is well said, The word of the Lord came to John, that the Church should begin not from man, but from the Word.…vatican.va
  • John Chrysostom on Luke 3:1–2 — The word of God here mentioned was a commandment, for the son of Zacharias came not of himself, but God moved him.vatican.va
  • Theophylact of Ohrid on Luke 3:1–2 — Through the whole of the time until his shewing himself he was hid in the wilderness, that no suspicion might arise in men’s minds, that from his relation to Christ, and from his intercourse with Him from a child, he…vatican.va
  • Gregory of Nyssa on Luke 3:1–2 — Who also entered this life at once in the spirit and power of Elias, removed from the society of men, in uninterrupted contemplation of invisible things, that he might not, by becoming accustomed to the false notions…vatican.va
  • Ambrose of Milan on Luke 3:1–2 (2) — Again, the wilderness is the Church itself, for the barren has more children than she who has an husband. The word of the Lord came, that the earth which was before barren might bring forth fruit unto us.vatican.va

Luke 3:3–6

  • Ambrose of Milan on Luke 3:3–6 — The Word came, and the voice followed. For the Word first works inward, then follows the office of the voice, as it is said, And he went into all the country about Jordan.vatican.va
  • Origen on Luke 3:3–6 — Jordan is the same as descending, for there descends from God a river of healing water. But what parts would John be traversing but the country lying about Jordan, that the penitent sinner might soon arrive at the…vatican.va
  • Gregory the Great on Luke 3:3–6 — It is plain to every reader that John not only preached the baptism of repentance, but to some also he gave it, yet his own baptism he could not give for the remission of sins.vatican.va
  • John Chrysostom on Luke 3:3–6 — For as the sacrifice had not yet been offered up, nor had the holy Spirit descended, how could remission of sins be given? What is it then that St. Luke means by the words, for the remission of sins? Seeing the Jews…vatican.va
  • Gregory the Great on Luke 3:3–6 (2) — Or John is said to preach the baptism of repentance for the remission of sins, because the baptism which was to take away sin, as he could not give, he preached; just as the Incarnate Word of the Father preceded the…vatican.va
  • Ambrose of Milan on Luke 3:3–6 (2) — And therefore many say that St. John is a type of the Law, because the Law could denounce sin, but could not pardon it.vatican.va
  • Gregory of Nazianzus on Luke 3:3–6 — To speak now of the difference of baptisms. Moses indeed baptized, but in the water, the cloud, and the sea, but this was done figuratively. John also baptized, not indeed according to the Jewish rite, (for he…vatican.va
  • Ambrose of Milan on Luke 3:3–6 (3) — John the forerunner of the Word is rightly called the voice, because the voice being inferior precedes, the Word, which is more excellent, follows.vatican.va
  • Gregory the Great on Luke 3:3–6 (3) — John cries in the desert because he brings the glad tidings of redemption to deserted and forsaken Judæa, but what he cries is explained in the words, Prepare ye the way of the Lord. For they who preach true faith…vatican.va
  • Origen on Luke 3:3–6 (2) — Or, a way must be prepared in our heart for the Lord, for the heart of man is large and spacious if it has become clean. For imagine not that in the size of the body, but in the virtue of the understanding, consists…vatican.va
  • Basil the Great on Luke 3:3–6 — And because a path is a way trodden down by those that have gone before, and which former men have worn away, the word bids those who depart from the zeal of their predecessors repeatedly pursue it.vatican.va
  • John Chrysostom on Luke 3:3–6 (2) — But to cry, Prepare ye the way of the Lord, was not the office of the king, but of the forerunner. And so they called John the voice, because he was the forerunner of the Word.vatican.va
  • Cyril of Alexandria on Luke 3:3–6 — But suppose some one should answer, saying, How shall we prepare the way of the Lord, or how shall we make His paths straight? since so many are the hindrances to those who wish to lead an honest life. To this the…vatican.va
  • Origen on Luke 3:3–6 (3) — For when Jesus had come and sent His Spirit, every valley was filled with good works, and the fruits of the Holy Spirit, which if thou hast, thou wilt not only cease to become a valley, but will begin also to be a…vatican.va
  • Gregory of Nyssa on Luke 3:3–6 — Or by the valleys he means a quiet habitual practice of virtue, as in the Psalms, The valleys shall be filled with corn. (Ps. 65:13.)vatican.va
  • John Chrysostom on Luke 3:3–6 (3) — He denounces the haughty and arrogant by the name of mountains, whom Christ has brought low. But by the hills He implies the wreckless, not only because of the pride of their hearts, but because of the barrenness of…vatican.va
  • Origen on Luke 3:3–6 (4) — Or you may understand the mountains and hills to be the hostile powers, which have been overthrown by the coming of Christ.vatican.va
  • Basil the Great on Luke 3:3–6 (2) — But as the hills differ from mountains in respect of height, in other things are the same, so also the adverse powers agree indeed in purpose, but are distinguished from one another in the enormity of their offences.vatican.va
  • Gregory the Great on Luke 3:3–6 (4) — Or, the valley when filled increases, but the mountains and hills when brought low decrease, because the Gentiles by faith in Christ receive fulness of grace, but the Jews by their sin of treachery have lost that…vatican.va
  • John Chrysostom on Luke 3:3–6 (4) — Or by these words he declares the difficulties of the law to be turned into the easiness of faith; as if he said, No more toils and labours await us, but grace and remission of sins make an easy way to salvation.vatican.va
  • Gregory of Nyssa on Luke 3:3–6 (2) — Or, He orders the valleys to be filled, the mountains and hills to be cast down, to shew that the rule of virtue neither fails from want of good, nor transgresses from excess.vatican.va
  • Gregory the Great on Luke 3:3–6 (5) — But the crooked places are become straight, when the hearts of the wicked, perverted by a course of injustice, are directed to the rule of justice. But the rough ways are changed to smooth, when fierce and savage…vatican.va
  • John Chrysostom on Luke 3:3–6 (5) — He then adds the cause of these things, saying, And all flesh shall see, &c. shewing that the virtue and knowledge of the Gospel shall be extended even to the end of the world, turning mankind from savage manners and…vatican.va
  • Cyril of Alexandria on Luke 3:3–6 (2) — That is, of the Father, who sent His Son as our Saviour. But the flesh is here taken for the whole man.vatican.va
  • Gregory the Great on Luke 3:3–6 (6) — Or else, All flesh, i. e. Every man can not see the salvation of God in Christ in this life. The Prophet therefore stretches his eye beyond to the last day of judgment, when all men both the elect and the reprobate…vatican.va

Luke 3:7–9

  • Origen on Luke 3:7–9 — No one that remains in his old state, and forsakes not his old habits and practices, can rightly come to be baptized; whoever then wishes to be baptized, let him go forth. Hence are those words significantly spoken,…vatican.va
  • John Chrysostom on Luke 3:7–9 — The dweller in the wilderness, when he saw all the people of Palestine standing round him and wondering, bent not beneath the weight of such respect, but rose up against them and reproved them. (Hom. in Gen. 12.) The…vatican.va
  • Basil the Great on Luke 3:7–9 — Now it may be observed, that the following words natus and filius are spoken of animals, but genimen may be said of the fœtus before it is formed in the womb; the fruit of the palm trees is also called genimina, but…vatican.va
  • John Chrysostom on Luke 3:7–9 (2) — Now they say that the female viper kills the male in copulation, and the fœtus as it increases in the womb kills the mother, and so comes forth into life, bursting open the womb in revenge as it were of its father’s…vatican.va
  • Gregory the Great on Luke 3:7–9 — Because the Jews hated good men, and persecuted them, following the steps of their carnal parents, they are by birth the poisonous sons, as it were, of poisonous or sorcerous parents. But because the preceding verse…vatican.va
  • Ambrose of Milan on Luke 3:7–9 — We see these men through the compassion of God, inspired with prudence to seek repentance of their crimes, dreading with wise devotion the terror of the judgment to come. Or perhaps, according to the precept, Be ye…vatican.va
  • Gregory the Great on Luke 3:7–9 (2) — But because he cannot then flee from the wrath of God, who now has not recourse to the sorrows of repentance, it is added, Bring forth therefore fruits.vatican.va
  • John Chrysostom on Luke 3:7–9 (3) — For it is not sufficient for the penitent to leave off his sins, he must also bring forth the fruits of repentance, as it is in the Psalms, depart from evil and do good, (Ps. 34:14.) just as in order to heal, it will…vatican.va
  • Gregory the Great on Luke 3:7–9 (3) — He warns them that they must bring forth not only the fruits of repentance, but fruits worthy of repentance. For he that has violated no law, to him it is permitted to use what is lawful, but if a man has fallen into…vatican.va
  • Maximus the Confessor on Luke 3:7–9 — The fruit of repentance is an equanimity of soul, which we do not fully obtain, as long as we are at times affected by our passions, for not as yet have we performed the fruits worthy of repentance. Let us then…vatican.va
  • Gregory the Great on Luke 3:7–9 (4) — But the Jews glorying in their noble birth were unwilling to acknowledge themselves sinners, because they were descended from the stock of Abraham. So then it is rightly said, And begin not to say within yourselves,…vatican.va
  • John Chrysostom on Luke 3:7–9 (4) — Not meaning thereby that they had not descended in their natural course from Abraham, but that it avails them nothing to have Abraham for their father, unless they observed the relationship in respect of virtue. For…vatican.va
  • Cyril of Alexandria on Luke 3:7–9 — For what profits the nobleness we inherit through the flesh, unless it be supported by kindred feelings in us? It is folly then to boast of our worthy ancestors, and fall away from their virtues.vatican.va
  • Basil the Great on Luke 3:7–9 (2) — For neither does the speed of its sire make the horse swift; but as the goodness of other animals is looked for in individuals, so also that is reckoned to be man’s legitimate praise which is decided by the test of…vatican.va
  • Gregory of Nyssa on Luke 3:7–9 — So then having foretold the casting away of the Jews, He goes on to allude to the calling of the Gentiles, whom He calls stones. Hence it follows, For I say unto you, &c.vatican.va
  • John Chrysostom on Luke 3:7–9 (5) — As if He said, Think not that if you perish the Patriarch will be deprived of sons, for God even from stones can produce men unto him, and prolong the line of his descendants. For so has it been from the beginning,…vatican.va
  • Ambrose of Milan on Luke 3:7–9 (2) — But although God can alter and change the most diverse natures, yet in my mind a mystery is of more avail than a miracle. For what else than stones were they who bowed down to stones, like indeed to them who made…vatican.va
  • Origen on Luke 3:7–9 (2) — If the completion of all things had been then already begun, and the end of time close at hand, I should have no question but that the prophecy was given, because at that time it was to be fulfilled. But now that…vatican.va
  • Cyril of Alexandria on Luke 3:7–9 (2) — By the axe then he declares the deadly wrath of God, which fell upon the Jews on account of the impieties they practised against Christ; he does not pronounce the axe to be yet fixed to the root, (ad radicem) but…vatican.va
  • Gregory the Great on Luke 3:7–9 (5) — Or we may take it in this way; The tree represents the whole human race in this world, but the axe is our redeemer, who by the handle and iron, as it were, is held indeed in the hand of man, but strikes by the power…vatican.va
  • John Chrysostom on Luke 3:7–9 (6) — It is elegantly said, that beareth not fruit, and it is added, good. For God created man an animal fond of employment, and constant activity is natural to him, but idleness is unnatural. For idleness is hurtful to…vatican.va
  • Ambrose of Milan on Luke 3:7–9 (3) — Let him then that is able bring forth fruit unto grace, him who ought, unto repentance. The Lord is at hand seeking for His fruit, who shall cherish the fruitful, but rebuke the barren.vatican.va

Luke 3:10–14

  • Gregory the Great on Luke 3:10–14 — In the preceding words of John, it is plain that the hearts of his hearers were troubled, and sought for advice from him. As it is added, And they asked him, saying, &c.vatican.va
  • Origen on Luke 3:10–14 — Three classes of men are introduced as enquiring of John concerning their salvation, one which the Scripture calls the multitude, another to which it gives the name of Publicans, and a third which is noticed by the…vatican.va
  • Theophylact of Ohrid on Luke 3:10–14 — Now to the Publicans and soldiers he gives a commandment to abstain from evil, but the multitudes, as not living in an evil condition, he commands to perform some good work, as it follows, He that hath two coats, let…vatican.va
  • Gregory the Great on Luke 3:10–14 (2) — Because a coat is more necessary for our use than a cloak, it belongs to the bringing forth of fruits worthy of repentance, that we should divide with our neighbours not only our superfluities but those which are…vatican.va
  • Basil the Great on Luke 3:10–14 — But we are hereby taught, that every thing we have over and above what is necessary to our daily support, we are bound to give to him who hath nothing for God’s sake, who hath given us liberally whatever we possess.vatican.va
  • Gregory the Great on Luke 3:10–14 (3) — For because it was written in the law, Thou shalt love thy neighbour as thyself, he is proved to love his neighbour less than himself, who does not share with him in his distress, those things which are even…vatican.va
  • Ambrose of Milan on Luke 3:10–14 — For other commands of duty have reference only to individuals, mercy has a common application. It is therefore a common commandment to all, to contribute to him that has not. Mercy is the fulness of virtues, yet in…vatican.va
  • Origen on Luke 3:10–14 (2) — But this place admits of a deeper meaning, for as we ought not to serve two masters, so neither to have two coats, lest one should be the clothing of the old man, the other of the new, but we ought to cast off the…vatican.va
  • Theophylact of Ohrid on Luke 3:10–14 (2) — But some one has observed that the two coats are the spirit and letter of Scripture, but John advises him that hath these two to instruct the ignorant, and give him at least the letter.vatican.va
  • Bede on Luke 3:10–14 — What great virtue there was in the discourse of the Baptist is manifested by this, that the Publicans, nay even the soldiers, he compelled to seek counsel of him concerning their salvation, as it follows, But the…vatican.va
  • John Chrysostom on Luke 3:10–14 — Great is the force of virtue that makes the rich seek the way of salvation from the poor, from him that hath nothing.vatican.va
  • Bede on Luke 3:10–14 (2) — He commands them therefore that they exact no more than what was presented to them, as it follows, And he said unto them, Do no more than what is appointed to you. But they are called publicans who collect the public…vatican.va
  • Ambrose of Milan on Luke 3:10–14 (2) — Teaching thereby that wages were affixed to military duty, lest men seeking for gain should go about as robbers.vatican.va
  • Gregory of Nazianzus on Luke 3:10–14 — For by wages he refers to the imperial pay, and the rewards assigned to distinguished actions.vatican.va
  • Augustine of Hippo on Luke 3:10–14 — For he knew that soldiers, when they use their arms, are not homicides, but the ministers of the law; not the avengers of their own injuries, but the defenders of the public safety. Otherwise he might have answered,…vatican.va
  • John Chrysostom on Luke 3:10–14 (2) — But John’s desire when he spoke to the Publicans and soldiers, was to bring them over to a higher wisdom, for which as they were not fitted, he reveals to them commoner truths, lest if he put forward the higher they…vatican.va

Luke 3:15–17

  • Origen on Luke 3:15–17 — It was meet that more deference should be paid to John than to other men, for he lived such as no other man. Wherefore indeed most rightly did they regard him with affection, only they kept not within due bounds;…vatican.va
  • Ambrose of Milan on Luke 3:15–17 — Now what could be more absurd than that he who was fancied to be in another should not be believed in his own person? He whom they thought to have come by a woman, is not believed to have come by a virgin; while in…vatican.va
  • Origen on Luke 3:15–17 (2) — But love is dangerous when it is uncontrolled. For he who loves any one ought to consider the nature and causes of loving, and not to love more than the object deserves. For if he pass the due measure and bounds of…vatican.va
  • A Greek expositor on Luke 3:15–17 — And hence John gloried not in the estimation in which all held him, nor in any way seemed to desire the deference of others, but embraced the lowest humility. Hence it follows, John answered.vatican.va
  • Bede on Luke 3:15–17 — But how could he answer them who in secret thought that he was Christ, except it was that they not only thought, but also (as another Evangelist declares) sending Priests and Levites to him asked him whether he was…vatican.va
  • Ambrose of Milan on Luke 3:15–17 (2) — Or: John saw into the secrets of the heart; but let us remember by whose grace, for it is of the gift of God to reveal things to man, not of the virtue of man, which is assisted by the Divine blessing, rather than…vatican.va
  • Augustine of Hippo on Luke 3:15–17 — Matthew says, Whose shoes I am not worthy to bear. If therefore it is worth while to understand any difference in these expressions, we can only suppose that John said one at one time, another at another, or both…vatican.va
  • Ambrose of Milan on Luke 3:15–17 (3) — By the words, Whose shoes I am not worthy to bear, he shews that the grace of preaching the Gospel was conferred upon the Apostles, who were shod for the Gospel. (Eph. 6:15.) He seems however to say it, because John…vatican.va
  • Gregory the Great on Luke 3:15–17 — But John denounces himself as unworthy to loose the latchet of Christ’s shoes: as if he openly said, I am not able to disclose the footsteps of my Redeemer, who do not presume unworthily to take unto myself the name…vatican.va
  • John Chrysostom on Luke 3:15–17 — And having said that his own baptism was only with water, he next shews the excellence of that baptism which was brought by Christ, adding, He shall baptize you with the Holy Spirit, and fire, signifying by the very…vatican.va
  • Bede on Luke 3:15–17 (2) — The Holy Spirit also may be understood by the word fire, for He kindles with love and enlightens with wisdom the hearts which He fills. Hence also the Apostles received the baptism of the Spirit in the appearance of…vatican.va
  • Origen on Luke 3:15–17 (3) — And as John was waiting by the river Jordan for those who came to his baptism, and some he drove away, saying, Generation of vipers, but those who confessed their sins he received, so shall the Lord Jesus stand in…vatican.va
  • Basil the Great on Luke 3:15–17 — But because he says, He shall baptize you with the Holy Spirit, let no one admit that baptism to be valid in which the name of His Spirit only has been invoked, for we must ever keep undiminished that tradition which…vatican.va
  • A Greek expositor on Luke 3:15–17 (2) — By these words then, He shall baptize with the Holy Spirit, He signifies the abundance of His grace, the plenteousness of His mercy; but lest any should suppose that while to bestow abundantly is both in the power…vatican.va
  • Cyril of Alexandria on Luke 3:15–17 — By the following words, And he shall thoroughly purge his floor, the Baptist signifies that the Church belongs to Christ as her Lord.vatican.va
  • Bede on Luke 3:15–17 (3) — For by the floor is represented the present Church, in which many are called but few are chosen. The purging of which floor is even now carried on individually, when every perverse offender is either cast out of the…vatican.va
  • Ambrose of Milan on Luke 3:15–17 (4) — By the sign of a fan then the Lord is declared to possess the power of discerning merits, since when the corn is winnowed in the threshing floor, the full cars are separated from the empty by the trial of the wind…vatican.va
  • Cyril of Alexandria on Luke 3:15–17 (2) — But the chaff signifies the trifling and empty, blown about and liable to be carried away by every blast of sin.vatican.va
  • Basil the Great on Luke 3:15–17 (2) — But they are mixed up with those who are worthy of the kingdom of heaven, as the chaff with the wheat. This is not however from consideration of their love of God and their neighbour, nor from their spiritual gifts…vatican.va
  • Origen on Luke 3:15–17 (4) — Or, because without the wind the wheat and chaff cannot be separated, therefore He has the fan in His hand, which shews some to be chaff, some wheat; for when you were as the light chaff; (i. e. unbelieving,)…vatican.va
  • Gregory of Nyssa on Luke 3:15–17 — But it is well to know, that the treasures, which according to the promises are laid up for those who live honestly, are such as the words of man cannot express, as eye hath not seen, nor the ear heard, nor hath it…vatican.va
  • Gregory the Great on Luke 3:15–17 (2) — The fire of hell is here wonderfully expressed, for our earthly fire is kept up by heaping wood upon it, and cannot live unless supplied with fuel, but on the contrary the fire of hell, though a bodily fire, and…vatican.va

Luke 3:18–20

  • Origen on Luke 3:18–20 — John having announced the coming of Christ, was preaching the baptism of the Holy Spirit, and the other things which the Gospel history has handed down to us. But besides these he is declared to have announced others…vatican.va
  • Theophylact of Ohrid on Luke 3:18–20 — For his exhortation was the telling of good things, and therefore is fitly called the Gospel.vatican.va
  • Origen on Luke 3:18–20 (2) — And as in the Gospel according to St. John it is related of Christ that He spoke many other things, so also in this place we must understand Luke to say the same of John the Baptist, since certain things are…vatican.va
  • Eusebius of Caesarea on Luke 3:18–20 — He is called the tetrarch, to distinguish him from the other Herod, in whose reign Christ was born, and who was king, but this Herod was tetrarch. Now his wife was the daughter of Aretas, king of Arabia, but he had…vatican.va
  • Bede on Luke 3:18–20 — But John was not imprisoned in those days. According to St. John’s Gospel it was not till after some miracles had been performed by our Lord, and after His baptism had been noised abroad; but according to Luke he had…vatican.va
  • Glossa Ordinaria on Luke 3:18–20 — For before that Luke relates any of the acts of Jesus, he says that John was taken by Herod, to shew that he alone was in an especial manner going to describe those of our Lord’s acts, which were performed since the…vatican.va

Luke 3:21–22

  • Ambrose of Milan on Luke 3:21–22 — In a matter which has been related by others, Luke has rightly given us only a summary, and has left more to be understood than expressed in the fact, that our Lord was baptized by John. As it is said, Now when all…vatican.va
  • Gregory of Nazianzus on Luke 3:21–22 — Christ comes also to baptism perhaps to sanctify baptism, but doubtless to bury the old Adam in water.vatican.va
  • Ambrose of Milan on Luke 3:21–22 (2) — But the cause of our Lord’s baptism He Himself declares when He says, Thus it becomes us to fulfil all righteousness. But what is righteousness, except that what you would have another do to you, you should first…vatican.va
  • John Chrysostom on Luke 3:21–22 — Now there was a Jewish baptism which removed the pollutions of the flesh, not the guilt of the conscience; but our baptism parts us from sin, washes the soul, and gives us largely the outpouring of the Spirit. But…vatican.va
  • Bede on Luke 3:21–22 — Because though all sins are forgiven in baptism, not as yet is the weakness of this fleshly substance made strong. For we rejoice at the overwhelming of the Egyptians having now crossed the Red sea, but in the…vatican.va
  • John Chrysostom on Luke 3:21–22 (2) — But he says, The heavens opened, as if till then they had been shut. But now the higher and the lower sheep-fold being brought into one, and there being one Shepherd of the sheep, the heavens opened, and man was…vatican.va
  • Bede on Luke 3:21–22 (2) — For not then were the heavens opened to Him whose eyes scanned the innermost parts of the heaven, but therein is shewn the virtue of baptism, that when a man comes forth from it the gates of the heavenly kingdom are…vatican.va
  • John Chrysostom on Luke 3:21–22 (3) — The Holy Spirit descended also upon Christ as upon the Founder of our race, that He might be in Christ first of all who received Him not for Himself, but rather for us. Hence it follows: And the Holy Spirit…vatican.va
  • Augustine of Hippo on Luke 3:21–22 — But it is most strange that He should receive the Spirit when He was thirty years old. But as without sin He came to baptism, so not without the Holy Spirit. For if it was written of John, He shall be filled with the…vatican.va
  • John Chrysostom on Luke 3:21–22 (4) — That baptism savoured partly of antiquity, partly of novelty. For that He should receive baptism from a Prophet shewed antiquity, but the Spirit’s descent denoted something new.vatican.va
  • Ambrose of Milan on Luke 3:21–22 (3) — Now the Spirit rightly shewed Himself in the form of a dove, for He is not seen in His divine substance. Let us consider the mystery why like a dove? Because the grace of baptism requires innocence, that we should be…vatican.va
  • John Chrysostom on Luke 3:21–22 (5) — Or to shew the meekness of the Lord, the Spirit now appears in the form of a dove, but at Pentecost like fire, to signify punishment. For when He was about to pardon offences, gentleness was necessary; but having…vatican.va
  • Cyprian of Carthage on Luke 3:21–22 — the dove is a harmless and pleasant creature, with no bitterness of gall, no fierceness of bite, no violence of rending talons; they love the abodes of men, consort within one home, when they have young nurturing…vatican.va
  • John Chrysostom on Luke 3:21–22 (6) — Christ indeed had already manifested Himself at His birth by many oracles, but because men would not consult them, He who had in the mean time remained secret, again more clearly revealed Himself in a second birth.…vatican.va
  • Ambrose of Milan on Luke 3:21–22 (4) — We have seen the Spirit, but in a bodily shape, and the Father whom we cannot see we may hear. He is invisible because He is the Father, the Son also is invisible in His divinity, but He wished to manifest Himself in…vatican.va
  • Athanasius of Alexandria on Luke 3:21–22 — The holy Scriptures by the name of Son set forth two meanings; one similar to that spoken of in the Gospel, He gave to them power that they should become the sons of God; another according to which Isaac is the son…vatican.va
  • Athanasius of Alexandria on Luke 3:21–22 (2) — But as the prophet had before announced the promise of God, saying, I will send Christ my son, that promise being now as it were accomplished at Jordan, He rightly adds, In thee I am well pleased.vatican.va
  • Bede on Luke 3:21–22 (3) — As if He said, In Thee have I appointed My good pleasure, i. e. to carry on by Thee what seems good to Me.vatican.va
  • Gregory the Great on Luke 3:21–22 — Or else, Every one who by repentance corrects any of his actions, by that very repentance shews that he has displeased himself, seeing he amends what he has done. And since the Omnipotent Father spoke of sinners…vatican.va
  • Augustine of Hippo on Luke 3:21–22 (2) — But the words of Matthew, This is my beloved Son, and those of Luke, Thou art my beloved Son, convey the same meaning; for the heavenly voice spoke one of these. But Matthew wished to shew that by the words, This is…vatican.va

Luke 3:23–38

  • Origen on Luke 3:23–38 — Having related our Lord’s baptism, he next enters upon the generation of the Lord, not bringing it down from the higher to the lower, but beginning with Christ, he carries it up to God Himself. Hence he says, And…vatican.va
  • Gregory of Nazianzus on Luke 3:23–38 — We must therefore consider who He was who was baptized, and by whom and when: seeing He was pure, baptized by John, and at a time when His miracles had begun, that we might thence derive the lesson of purifying…vatican.va
  • John Chrysostom on Luke 3:23–38 — Or, He waited accomplishing the whole law until that age which takes in every sin, that none might say that He abrogated the law because He was not able to fulfil it.vatican.va
  • A Greek expositor on Luke 3:23–38 — For this reason also He came at thirty years to be baptized, to shew that spiritual regeneration makes men perfect as far as regards their spiritual life.vatican.va
  • Bede on Luke 3:23–38 — The thrice ten years also which our Saviour had passed when He was baptized might intimate also the mystery of our baptism, because of the faith in the Trinity, and the obedience to the Decalogue.vatican.va
  • Gregory of Nazianzus on Luke 3:23–38 (2) — Still must a child be baptized if necessity demands it. For it is better to be insensibly sanctified, than to pass from this life unsealed. But you will say, Christ is baptized at thirty years old, and He was God,…vatican.va
  • Cyril of Alexandria on Luke 3:23–38 — Although in truth Christ had no father according to the flesh, yet some fancied he had a father. Hence it follows, As was supposed the son of Joseph.vatican.va
  • Ambrose of Milan on Luke 3:23–38 — Rightly as was supposed, since in reality He was not, but was supposed to be so, because Mary who was espoused to Joseph was His mother. But we might doubt why the descent of Joseph is described rather than that of…vatican.va
  • Gregory of Nazianzus on Luke 3:23–38 (3) — But some say that there is one succession from David to Joseph, which each Evangelist relates under different names. But this is absurd, since at the beginning of this genealogy, two brothers come in Nathan and…vatican.va
  • Eusebius of Caesarea on Luke 3:23–38 — Let us then more carefully explain the meaning of the words themselves. For if when Matthew affirmed Joseph to be the son of Jacob, Luke had in like manner affirmed that Joseph was the son of Eli, there would be some…vatican.va
  • Augustine of Hippo on Luke 3:23–38 — Or in another way; Matthew descends from David through Salomon to Joseph: but Luke beginning from Eli, who was in the line of our Saviour, ascends through the line of Nathan the son of David, and joins the tribes of…vatican.va
  • Augustine of Hippo on Luke 3:23–38 (2) — Or there occur three reasons, by one of which the Evangelist was led. For either one Evangelist has mentioned the father by whom Joseph was begotten, but the other his maternal grandfather, or some one of his…vatican.va
  • Ambrose of Milan on Luke 3:23–38 (2) — For it is related that Matthas, who was descended from Salomon, begat Jacob as his son, and died leaving his wife living, whom Melchi took unto him as wife, and from her Eli was born. Again, Eli, when his brother…vatican.va
  • Bede on Luke 3:23–38 (2) — Or else, Jacob, taking the wife of his brother Eli who had died without children according to the command of the law, begot Joseph, by natural parentage his own son, but by the ordinance of the law the son of Eli.vatican.va
  • Augustine of Hippo on Luke 3:23–38 (3) — It is most probable that Luke took the origin by adoption, as not being willing to say that Joseph, was begotten by him whose son he related him to be. For more easily is a man said to be his son by whom he was…vatican.va
  • John Chrysostom on Luke 3:23–38 (2) — But because this part of the Gospel consists of a series of names, men think there is nothing valuable to be derived therefrom. Lest then we should feel this, let us try to examine every step. For from the mere name…vatican.va
  • Glossa Ordinaria on Luke 3:23–38 — By interpretation then Eli means, “My God,” or “climbing,” Who was the son of Matthat, i. e. “forgiving sins.” Who was the son of Levi, i. e. “being added.”vatican.va
  • Ambrose of Milan on Luke 3:23–38 (3) — Luke rightly thought, seeing that he could not embrace more of the sons of Jacob, lest he should seem to be wandering from the line of descent in a superfluous course, that the ancient names of the Patriarchs though…vatican.va
  • Ambrose of Milan on Luke 3:23–38 (4) — But by Nathan we perceive expressed the dignity of Prophecy, that as Christ Jesus alone fulfilled all things, in each of His ancestors different kinds of virtue might precede Him. It follows, Who was the son of David.vatican.va
  • Origen on Luke 3:23–38 (2) — The Lord descending into the world took upon Him the person of all sinners, and was willing to be born of the stock of Solomon, (as Matthew relates,) whose sins have been written down, and of the rest, many of whom…vatican.va
  • Augustine of Hippo on Luke 3:23–38 (4) — But it must be confessed that a prophet of this same name reproves David, that he might be thought to be the same man, whereas he was different.vatican.va
  • Gregory of Nazianzus on Luke 3:23–38 (4) — From David upwards according to each Evangelist there is an unbroken line of descent; as it follows, Who was the son of Jesse.vatican.va
  • Glossa Ordinaria on Luke 3:23–38 (2) — David is interpreted, “with a mighty arm, strong in fight.” Obith, i. e. “slavery.” Booz, i. e. “strong.” Salmon, i. e. “capable of feeling, or peace-making.” Naasson, i. e. “augury, or belonging to serpents.”…vatican.va
  • John Chrysostom on Luke 3:23–38 (3) — Matthew, who wrote as for the Jews, had no further object than to shew that Christ proceeded from Abraham and David, for this was most grateful to the Jews. Luke however, as speaking to all men in common, carried his…vatican.va
  • Glossa Ordinaria on Luke 3:23–38 (3) — Which is interpreted, “finding out,” or “wickedness.” Nachor, i. e. “the light rested.” Sarug, i. e. “correction,” or “holding the reins,” or “perfection.” Ragan, i. e. “sick,” or “feeding.” Phares, i. e. “dividing,”…vatican.va
  • Bede on Luke 3:23–38 (3) — The name and generation of Cainan, according to the Hebrew reading, is found neither in Genesis, nor in the Chronicles, (dierum Vulg. verbis.) but Arphaxad is stated to have begot Sala his son, without any one…vatican.va
  • Glossa Ordinaria on Luke 3:23–38 (4) — i. e. “healing the laying waste.” Sem, i. e. “a name,” or being “named.” Who was the son of Noe, i. e. “rest.”vatican.va
  • Ambrose of Milan on Luke 3:23–38 (5) — The mention of just Noah ought not to be omitted among our Lord’s generations, that as our Lord was born the builder of His Church, He might seem to have sent Noah beforehand, the author of His race, who had before…vatican.va
  • Glossa Ordinaria on Luke 3:23–38 (5) — i. e. “humility, or striking, or struck, or humble.” Who was the son of Mathusalem, i. e. “the sending forth of death,” or “he died,” also “he asked.”vatican.va
  • Ambrose of Milan on Luke 3:23–38 (6) — His years are numbered beyond the deluge, that since Christ is the only one whose life experiences no age, in His ancestors also He might seem to have felt not the deluge. Who was the son of Enoch. And here is a…vatican.va
  • Bede on Luke 3:23–38 (4) — But rightly rising up from the baptized Son of God to God the Father, he places Enoch in the seventy-seventh step, who, having put off death, was translated unto Paradise, that he might signify that those, who by the…vatican.va
  • Glossa Ordinaria on Luke 3:23–38 (6) — Enoch is interpreted “dedication.” Jared, i. e. descending or “holding together.” Malaleleel, i. e. “the praised of God,” or” praising God.” Cainan, as above. Enos, i. e. “man,” or “despairing,” or “violent.” Seth,…vatican.va
  • Glossa Ordinaria on Luke 3:23–38 (7) — Which is “man,” or “of the earth,” or “needy.” Who was the son of God.vatican.va
  • Ambrose of Milan on Luke 3:23–38 (7) — What could better agree than that the holy generation should commence from the Son of God, and be carried up even to the Son of God; and that he who was created should precede in a figure, in order that he who was…vatican.va
  • Augustine of Hippo on Luke 3:23–38 (5) — He sufficiently declared by this that he called not Joseph the son of Eli because he was begotten by him, but rather because he was adopted by him, for he has called also Adam himself son, since though made by God,…vatican.va
  • Theophylact of Ohrid on Luke 3:23–38 — For this reason he closes the generations in God, that we may learn that those fathers who intervene, Christ will raise up to God, and make them sons of God, and that it might be believed also that the birth of…vatican.va
  • Augustine of Hippo on Luke 3:23–38 (6) — Matthew indeed wished to set forth God descending to our mortality; accordingly at the beginning of the Gospel he recounted the generations from Abraham to the birth of Christ in a descending scale. But Luke, not at…vatican.va
  • Ambrose of Milan on Luke 3:23–38 (8) — Nor do the Evangelists seem so to differ who have followed the old order, nor can you wonder if from Abraham down to Christ there are more successions according to Luke, fewer according to Matthew, since you must…vatican.va
  • Augustine of Hippo on Luke 3:23–38 (7) — But most fitly with regard to our baptized Lord does Luke reckon the generations through seventy-seven persons. For both the ascent to God is expressed, to whom we are reconciled by the abolition of sins, and by…vatican.va

Scripture cited · 16 verses

Genesis 6:7 · Genesis 15:15 · Deuteronomy 25:5 · Psalm 34:14 · Psalm 65:13 · Isaiah 1:1 · Isaiah 40:3 · Jeremiah 22:30 · Matthew 10:16 · Luke 1:15 · Luke 11:17 · John 1:33 · John 4:14 · John 12:24 · Romans 9:5 · Ephesians 6:15

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