Cyril of Alexandria — Commentary on Scripture

Luke 1:2

In saying that the Apostles were eyewitnesses of the substantial and living Word, the Evangelist agrees with John, who says, that "the Word was made flesh, and tabernacled in us, and His glory was seen, the glory as of the Only-begotten of the Father." For the Word became capable of being seen by reason of the flesh, which is visible and tangible and solid: whereas in Himself He is invisible. And John again in his Epistle says, "That which was from the beginning, That which we have heard, That which we have seen with our eyes, and our hands have handled around the Word of Life, and the Life became manifest." Hearest thou not that he speaks of the Life as capable of being handled? This he does that thou mayest understand that the Son became man, and was visible in respect of the flesh, but invisible as regards His divinity.

COMMENTARY OF S. CYRIL, PATRIARCH OF ALEXANDRIA, UPON THE GOSPEL OF ST. LUKE, Verse 2

Luke 1:2

(non occ.) 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.

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

Luke 1:2

They “who from the beginning were eyewitnesses and ministers of the Word” did not hand on to us that he was one Son and another, as I said, but one and the same, God and man at the same time, the only-begotten and the firstborn. This came about in order that he might have the first title as God and the second as man, when he “was born among many brothers,” having assumed our likeness. [He had not] joined another man to himself—as it seemed good to some persons to think—but [he] really and truly [became] man and [did] not relinquish being what he was, being God by nature and impassible. For this reason he voluntarily suffered in his own flesh. He has not given the body of someone else for us. Rather, the only-begotten Word of God himself offered himself, after he became man, as an immaculate victim to God the Father.

LETTER 67.4

Luke 1:31-32

(de fide ad Theod.) 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.)

(contra Julian lib. viii.) Not however from Joseph proceeded the most pure descent of Christ. For from one and the same line of connection had sprung both Joseph and the Virgin, and from this the only-begotten had taken the form of man.

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

Luke 1:51

The arm enigmatically signifies the Word that was born of her: and by the proud, Mary means the wicked demons who with their prince fell through pride: and the Greek sages, who refused to receive the folly, as it seemed, of what was preached: and the Jews who would not believe, and were scattered for their unworthy imaginations about the Word of God. And by the mighty she means the Scribes and Pharisees, who sought the chief seats. It is nearer the sense, however, to refer it to the wicked demons: for these, when openly claiming mastery over the world, the Lord by His coming scattered, and transferred those whom they had made captive unto His own dominion.

Commentary on the Gospel of Luke, Sermon 1

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 (1 Pet. 5:6); giving them the power of treading upon serpents and scorpions and every power of the enemy. (Luke 10:19.) The Jews were also at one time puffed up with power, but unbelief slew them, and the mean and lowly of the Gentiles have through faith climbed up to the highest summit.

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

Luke 1:52

Great used to be the haughtiness of these demons whom He scattered, and of the devil, and of the Greek sages, as I said, and of the Pharisees and Scribes. But He put them down, and exalted those who had humbled themselves under their mighty hand, "having given them authority to tread upon serpents and scorpions, and upon all the power of the enemy:" and made the plots against us of these haughty-minded beings of none effect. The Jews, moreover, once gloried in their empire, but were stripped of it for their unbelief; whereas the Gentiles, who were obscure and of no note, were for their faith's sake exalted.

Commentary on the Gospel of Luke

Luke 1:53

By the hungry, she means the human race: for, excepting the Jews only, they were pining with famine. The Jews, however, were enriched by the giving of the law, and by the teaching of the holy prophets. For "to them belonged the giving of the law, the adoption of sons, the worship, the promises." But they became wanton with high feeding, and too elate at their dignity; and having refused to draw near humbly to the Incarnate One, they were sent empty away, carrying nothing with them, neither faith nor knowledge, nor the hope of blessings. For verily they became both outcasts from the earthly Jerusalem, and aliens from the glorious life that is to be revealed, because they received not the Prince of Life, but even crucified the Lord of Glory, and abandoned the fountain of living water, and set at nought the bread that came down from heaven. And for this reason there came upon them a famine severer than any other, and a thirst more bitter than every thirst: for it was not a famine of the material bread, nor a thirst of water, "but a famine of hearing the Word of the Lord." But the heathe…

By the hungry, she means the human race: for, excepting the Jews only, they were pining with famine. The Jews, however, were enriched by the giving of the law, and by the teaching of the holy prophets. For "to them belonged the giving of the law, the adoption of sons, the worship, the promises." But they became wanton with high feeding, and too elate at their dignity; and having refused to draw near humbly to the Incarnate One, they were sent empty away, carrying nothing with them, neither faith nor knowledge, nor the hope of blessings. For verily they became both outcasts from the earthly Jerusalem, and aliens from the glorious life that is to be revealed, because they received not the Prince of Life, but even crucified the Lord of Glory, and abandoned the fountain of living water, and set at nought the bread that came down from heaven. And for this reason there came upon them a famine severer than any other, and a thirst more bitter than every thirst: for it was not a famine of the material bread, nor a thirst of water, "but a famine of hearing the Word of the Lord." But the heathen, who were hungering and athirst, and with their soul wasted away with misery, were filled with spiritual blessings, because they received the Lord. For the privileges of the Jews passed over unto them.

Commentary on the Gospel of Luke

Luke 1:54-55

He hath taken hold of Israel,----not of the Israel according to the flesh, and who prides himself on the bare name, but of him who is so after the Spirit, and according to the true meaning of the appellation;----even such as look unto God, and believe in Him, and obtain through the Son the adoption of sons, according to the Word that was spoken, and the promise made to the prophets and patriarchs of old. It has, however, a true application also to the carnal Israel; for many thousands and ten thousands of them believed. "But He has remembered His mercy as He promised to Abraham:" and has accomplished what He spake unto him, that "in thy seed shall all the tribes of the earth be blessed." For this promise was now in the act of fulfilment by the impending birth of our common Saviour Christ, Who is that seed of Abraham, in Whom the Gentiles are blessed. "For He took on Him the seed of Abraham," according to the Apostle's words: and so fulfilled the promise made unto the fathers.

Commentary on the Gospel of Luke

Luke 1:54-55

He has taken hold of Israel—not of the Israel according to the flesh, who prides himself on the bare name, but of him who is so after the Spirit, in accordance with the true meaning of the appellation. The latter comprises those who look to God, believe in him and obtain through the Son the adoption of sons, according to the Word that was spoken and the promise made to the prophets and patriarchs of old. It has, however, a true application also to the carnal Israel, for many thousands and ten thousands of them believed. But he has remembered his mercy as he promised to Abraham and has accomplished what he said to him: that in his seed shall all the tribes of the earth be blessed. This promise was not in the act of fulfillment by the impending birth of our common Savior Christ—who is the seed of Abraham, in whom the Gentiles are blessed. For he took on him the seed of Abraham, according to the apostles' words, and fulfilled the promise made unto the fathers.

COMMENTARY ON LUKE

Luke 1:69

The word horn is used not only for power, but also for royalty. But Christ, Who is the Saviour that hath risen for us from the family and race of David, is both: for He is the King of kings, and the invincible power of the Father.

Commentary on the Gospel of Luke

Luke 1:71-75

Christ is mercy and justice. We have obtained mercy through him and been justified, having washed away the stains of wickedness through faith that is in him.

COMMENTARY ON LUKE

Luke 1:73

But let no one accustom himself to swear from hearing that God sware unto Abraham. For just as anger, when spoken of God, is not anger, nor implies passion, but signifies power exercised in punishment, or some similar motion; so neither is an oath an act of swearing. For God does not swear, but indicates the certainty of the event,----that that which He says will necessarily come to pass. For God's oath is His own word, fully persuading those that hear, and giving each one the conviction that what He has promised and said will certainly come to pass.

Commentary on the Gospel of Luke

Luke 1:76

Observe, I pray, this also, that Christ is the Highest, Whose forerunner John was both in his birth, and in his preaching. What remains, then, for those to say, who lessen His divinity? And why will they not understand, that when Zacharias said, "And thou shalt be called Prophet of the Highest," he meant thereby "of God," of Whom also were the rest of the prophets.

Commentary on the Gospel of Luke

Luke 1:78

For those under the law and dwelling in Judea, John the Baptist was a lamp preceding Christ. God also spoke of him in a similar way: "I have prepared a lamp for my anointed." And the law also typified him in the lamp. In the first tabernacle it was necessary for the lamp to always remain lit. But the Jews, after being pleased with him for a short time, flocking to his baptism and admiring his mode of life, quickly made him sleep in death, doing their best to extinguish the ever-burning lamp. Therefore the Savior also spoke of him as "a burning and shining lamp, and you were willing to rejoice for a while in his light."

COMMENTARY ON LUKE

Luke 1:79

For the world, indeed, was wandering in error, serving the creation in the place of the Creator, and was darkened over by the blackness of ignorance, and a night, as it were, that had fallen upon the minds of all, permitted them not to see Him, Who both by nature and truly is God. But the Lord of all rose for the Israelites, like a light and a sun.

Commentary on the Gospel of Luke

Luke 2:1

Christ therefore was born in Bethlehem at the time when Augustus Caesar gave orders that the first enrolment should be made. But what necessity was there, some one may perhaps say, for the very wise Evangelist to make special mention of this? Yes, I answer: it was both useful and necessary for him to mark the period when our Saviour was born: for it was said by the voice of the Patriarch: "The head shall not depart from Judah, nor a governor from his thighs until He come, for Whom it is laid up: and He is the expectation of the Gentiles." That we therefore might learn that the Israelites had then no king of the tribe of David, and that their own native governors had failed, with good reason he makes mention of the decrees of Caesar, as now having beneath his sceptre Judaea as well as the rest of the nations: for it was as their ruler that he commanded the census to be made.

Commentary on the Gospel of Luke

Luke 2:5

(non occ.) It is said that she was espoused, to imply that nothing more than espousals preceded the conception; for it was not by man's seed that the Holy Virgin conceived.

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

Luke 2:5

The sacred Evangelist says that Mary was betrothed to Joseph, to show that the conception had taken place upon her betrothal solely, and that the birth of the Emanuel was miraculous, and not in accordance with the laws of nature. For the holy Virgin did not bear from the immission of man's seed. And what was the reason of this? Christ, Who is the first-fruits of all, the second Adam according to the Scriptures, was born of the Spirit, that he might transmit the grace (of the spiritual birth) to us also: for we too were intended, no longer to bear the name of sons of men, but of God rather, having obtained the new birth of the Spirit in Christ first, that he might be "foremost among all," as the most wise Paul declares. And the occasion of the census most opportunely caused the holy Virgin to go to Bethlehem, that we might see another |9 prophecy fulfilled. For it is written, as we have already mentioned, "And thou Bethlehem, house of Ephratah, art very small to be among the thousands of Judah: from thee shall come forth for Me to be Ruler in Israel!" But in answer to those who argue…

The sacred Evangelist says that Mary was betrothed to Joseph, to show that the conception had taken place upon her betrothal solely, and that the birth of the Emanuel was miraculous, and not in accordance with the laws of nature. For the holy Virgin did not bear from the immission of man's seed. And what was the reason of this? Christ, Who is the first-fruits of all, the second Adam according to the Scriptures, was born of the Spirit, that he might transmit the grace (of the spiritual birth) to us also: for we too were intended, no longer to bear the name of sons of men, but of God rather, having obtained the new birth of the Spirit in Christ first, that he might be "foremost among all," as the most wise Paul declares.
And the occasion of the census most opportunely caused the holy Virgin to go to Bethlehem, that we might see another |9 prophecy fulfilled. For it is written, as we have already mentioned, "And thou Bethlehem, house of Ephratah, art very small to be among the thousands of Judah: from thee shall come forth for Me to be Ruler in Israel!"
But in answer to those who argue that, if He were brought forth in the flesh, the Virgin was corrupted: and if she were not corrupted, that He was brought forth only in appearance, we say; the prophet declares, "the Lord, the God of Israel, hath entered in and gone out, and the gate remaineth closed." If, moreover, the Word was made flesh without sexual intercourse, being conceived altogether without seed, then was He born without injury to her virginity.

Commentary on the Gospel of Luke, Sermon I

Luke 2:7

He found humanity reduced to the level of the beasts. Therefore he is placed like feed in a manger, that we, having left behind our carnal desires, might rise up to that degree of intelligence which befits human nature. Whereas we were brutish in soul, by now approaching the manger, yes, his table, we find no longer feed, but the bread from heaven, which is the body of life.

COMMENTARY ON LUKE, HOMILY 1