Ancient Greek Expositor — Commentary on Scripture

Luke 1:1-4

(Photius, comment. in Luc.) 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. Having said, "attempted," a word which may be applied both to those who presumptuously engage upon a subject, and those who reverently handle it, he determines the doubtful expression by two additions; first, by the words, Of things which have been fully accomplished among us; and secondly, As they handed them down to us, who were eyewitnesses from the beginning. The word handed down seems to show, that the eye-witnesses themselves had a commission to transmit the truth. For as they handed it down, so it became others also receiving it in due order, in their turn to publish it. But from the not depositing in writing what had been delivered, several difficulties through lapse of time sprang up. Rightly then did those who had received the tradition from the first eye-witnesses of the Word, establish it in writing for the whole world; thereby repell…

(Photius, comment. in Luc.) 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.
Having said, "attempted," a word which may be applied both to those who presumptuously engage upon a subject, and those who reverently handle it, he determines the doubtful expression by two additions; first, by the words, Of things which have been fully accomplished among us; and secondly, As they handed them down to us, who were eyewitnesses from the beginning. The word handed down seems to show, that the eye-witnesses themselves had a commission to transmit the truth. For as they handed it down, so it became others also receiving it in due order, in their turn to publish it. But from the not depositing in writing what had been delivered, several difficulties through lapse of time sprang up. Rightly then did those who had received the tradition from the first eye-witnesses of the Word, establish it in writing for the whole world; thereby repelling falsehood, destroying forgetfulness, and making up from tradition itself a perfect whole.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 1:5-7

(Photius, comment. in Luc.) 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. Having said, "attempted," a word which may be applied both to those who presumptuously engage upon a subject, and those who reverently handle it, he determines the doubtful expression by two additions; first, by the words, Of things which have been fully accomplished among us; and secondly, As they handed them down to us, who were eyewitnesses from the beginning. The word handed down seems to show, that the eye-witnesses themselves had a commission to transmit the truth. For as they handed it down, so it became others also receiving it in due order, in their turn to publish it. But from the not depositing in writing what had been delivered, several difficulties through lapse of time sprang up. Rightly then did those who had received the tradition from the first eye-witnesses of the Word, establish it in writing for the whole world; thereby repell…

(Photius, comment. in Luc.) 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.
Having said, "attempted," a word which may be applied both to those who presumptuously engage upon a subject, and those who reverently handle it, he determines the doubtful expression by two additions; first, by the words, Of things which have been fully accomplished among us; and secondly, As they handed them down to us, who were eyewitnesses from the beginning. The word handed down seems to show, that the eye-witnesses themselves had a commission to transmit the truth. For as they handed it down, so it became others also receiving it in due order, in their turn to publish it. But from the not depositing in writing what had been delivered, several difficulties through lapse of time sprang up. Rightly then did those who had received the tradition from the first eye-witnesses of the Word, establish it in writing for the whole world; thereby repelling falsehood, destroying forgetfulness, and making up from tradition itself a perfect whole.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 1:15-17

(Metaphrastes sup.) But what John's work is to be, and what he will do through the Holy Spirit, is shown as follows; And many of the children of Israel shall he turn, &c.

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, declared to them the truth, winning them over to their own righteousness and wisdom. So also will Elias convert the remnant of Hebrews to the truth of the Apostles.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 1:18-22

(Antipater Bostrensis.) 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 various suspicions were going about, each man repeating them as it pleased him, Zacharias coming forth told by his silence what he secretly endured. Hence it follows, And when he came out, he could not speak.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 1:28

(Geometer) 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 which he mentions, the one appertains to the bride, the other to the bridegroom.

(Geometer) 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 into Himself. But comes last the most perfect and comprehensive salutation; Blessed art thou among women. i. e. Alone, far before all other women; that women also should be blessed in thee, as men are in thy Son; but rather both in both. For as by one man and one woman came at once both sin and sorrow, so now also by one woman and one man hath both blessing and joy been restored, and poured forth upon all.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 1:29

(sup.) 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 the Virgin; the soul, and at the same time the voice. When she heard the joyful words, she pondered them in her mind, and neither openly resisted through unbelief, nor forthwith lightly complied; avoiding equally the inconstancy of Eve, and the insensibility of Zacharias. Hence it is said, And she cast in her mind what manner of salutation this was, it is not said conception, for as yet she knew not the vastness of the mystery. But the salutation, was there aught of passion in it as from a man to a virgin? or was it not of God, seeing that he makes mention of God, saying, The Lord is with thee.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 1:30

(Photius.) 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 purity; I am not a servant of the Devil, but the ambassador of Him that destroyeth the Devil. I am come to form a marriage treaty, not to devise plots. So far then was he from allowing her to be harassed by distracting thoughts, lest he should be counted a servant unfaithful to his trust.

(ubi sup.) 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 also she kept from stain. As many had found favour before Mary, he goes on to state what was peculiar to her. Behold, thou shall conceive in thy womb.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 1:31

(Geometer.) By the word behold, he denotes rapidity and actual presence, implying that with the utterance of the word the conception is accomplished.

(Sev. Antiochenus.) Thou shalt conceive in thy womb, that he might show 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 elements of our generation. And so without sin and human seed, passing through every stage as we do, He is conceived in the flesh, and carried in the womb for the space of nine months.

(Geometer.) 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 bring forth a Son. (Is. 26:18.)

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 1:32

(Geom. sup.) 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. (sup.) 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.) (Photius.) 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 give Him the name, but He Himself shall be called. By whom, but His Father of like substance with Himself? For no one hath known the Son but the Father. (Matt. 11:27.) But He in Whom exists the infallible knowledge of His Son, is the true interpreter as to the name which should be given Him, when He says, This is my beloved Son; (Matt. 17:5.) for such indeed from everlasting He is, though His name was not revealed till now; therefore he says, He shall be called, not shall be made or begotten. For before the w…

(Geom. sup.) 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.

(sup.) 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.)

(Photius.) 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 give Him the name, but He Himself shall be called. By whom, but His Father of like substance with Himself? For no one hath known the Son but the Father. (Matt. 11:27.) But He in Whom exists the infallible knowledge of His Son, is the true interpreter as to the name which should be given Him, when He says, This is my beloved Son; (Matt. 17:5.) for such indeed from everlasting He is, though His name was not revealed till now; therefore he says, He shall be called, not shall be made or begotten. For before the worlds He was of like substance with the Father. Him therefore thou shalt conceive; His mother thou shalt become; Him shall thy virgin shrine enclose, Whom the heavens were not able to contain.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 1:33

(Severus Antiochenus.) 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 promised should be born of the seed of David.

(Geometer.) 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 follows, And, his kingdom shall have no end, not in that He is God, but in that He is man also. Now indeed He has the kingdom of many nations, but finally he shall reign over all, when all things shall be put under Him. (1 Cor. 15:25.)

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 1:34-35

(Geometer.) But mark, how the Angel solves the Virgin's doubts, and shows to her the unstained marriage and the unspeakable birth. And the Angel answered, and said unto her, The Holy Spirit shall come upon thee.

(Victor Presbyter.) 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.c

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 1:36-38

(Victor Presbyter.) 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.c

(Geometer.) 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 promises of the great archangel; another, her self-command in not giving an instant assent, equally avoiding both the heedlessness of Eve and the disobedience of Zacharias. But to me the depth of her humility is an object no less worthy of admiration

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 1:39-45

(Geometer.) But to Elisabeth alone she has recourse, as she was wont to do from their relationship, and other close bonds of union. (Geometer.) 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 leaping at a time previous to birth? Grace introduced things to which nature was a stranger. Shut up in the womb, the soldier acknowledged his Lord and King soon to be born, the womb's covering being no obstacle to the mystical sight. (Geometer.) This fruit alone then is blessed, because it is produced without man, and without sin. (Severus.) 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 the same nature with the second Adam, who takes away the sins of the world. But let those also who invent curious fictions concerning the flesh of Christ, blush when they hear…

(Geometer.) But to Elisabeth alone she has recourse, as she was wont to do from their relationship, and other close bonds of union.

(Geometer.) 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 leaping at a time previous to birth? Grace introduced things to which nature was a stranger. Shut up in the womb, the soldier acknowledged his Lord and King soon to be born, the womb's covering being no obstacle to the mystical sight.

(Geometer.) This fruit alone then is blessed, because it is produced without man, and without sin.

(Severus.) 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 the same nature with the second Adam, who takes away the sins of the world. But let those also who invent curious fictions concerning the flesh of Christ, blush when they hear of the real child-bearing of the mother of God. For the fruit itself proceeds from the very substance of the tree. Where too are those who say that Christ passed through the virgin as water through an aqueduct? Let these consider the words of Elisabeth who was filled with the Spirit, that Christ was the fruit of the womb. It follows, And whence is this to me, that the mother of my Lord should come to me?

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 1:46

(Athanasius.) 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 am obedient to a mighty miracle, am I bound to glorify Him who performs His mighty works in me.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 1:48

(Isidore.) 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 was content with things lowly, but now am I chosen unto counsels unspeakable, and raised up from the earth unto the stars.

(Metaphrastes.) 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.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 1:50

(Victor Pres.) 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 shown indiscriminately, but upon those who are constrained by the fear of Him in every nation; as it is said, upon those who fear him, that is, upon those who being brought by repentance are turned to faith and renewal for the obstinate unbelievers have by their sin shut against themselves the gate of mercy.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 1:51

(Photius.) Or she says, Hath showed, for will show 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 His own power, He openly triumphed, overcoming spiritual (intelligibiles) enemies. Hence it follows, he hath scattered, &c. that is to say, every heart that was puffed up and not obedient to His coming He hath laid bare, and exposed the wickedness of their proud thoughts.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 1:52

(Macarius ex Serm. 1.) 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 Lord came and cast out the evil spirits from the seat of our will, and raised up those who were vanquished by devils, purging their consciences, and making their hearts his own dwelling place.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 1:53

(Macarius ex Serm. 1.) 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 Lord came and cast out the evil spirits from the seat of our will, and raised up those who were vanquished by devils, purging their consciences, and making their hearts his own dwelling place.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas

Luke 1:56

(Metaphrastes.) 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. And Joseph doubting, is instructed by an Angel.

(as quoted by Aquinas, AD 1274) Catena Aurea by Aquinas