Gregory the Dialogist — Commentary on Scripture

Luke 2:1

And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed.

What does it mean that the world is enrolled when the Lord is about to be born, except that this is openly shown: that he was coming in the flesh who would enroll his elect in eternity? Concerning the reprobate, by contrast, it is said through the Prophet: Let them be blotted out of the book of the living, and let them not be written with the just.

Luke 2:4

And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:)

He is also fittingly born in Bethlehem: for Bethlehem is interpreted as "house of bread." For he himself is the one who says: I am the living bread who came down from heaven. The place, therefore, in which the Lord is born was previously called "house of bread," because it was surely going to happen that he would appear there through the substance of flesh, who would refresh the minds of the elect with inner satisfaction.

Luke 2:6-7

And so it was, that, while they were there, the days were accomplished that she should be delivered.

(Hom. viii. in Ev.) Bethlehem is by interpretation the house of bread. For it is the Lord Himself who says, I am the bread of life which came down from heaven. (John 6:53.) The place therefore where the Lord was born was before called the house of bread, because it was there that He was to appear in His fleshly nature who should refresh the souls of the elect with spiritual fulness.

(ubi sup.) And that He might show that on account of the human form which He took upon Him, He was born as in a strange country, not according to His power but according to His nature.

Luke 2:7

And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.

He who is born not in his parents' house, but on the way, surely showed that through the humanity which he had assumed, he was being born as if in a foreign place. I say "foreign," of course, not according to power, but according to nature. For concerning his power it is written: He came unto his own. In his own nature, indeed, he was born before all ages; in our nature he came in time. He, therefore, who remaining eternal appeared temporal—the place where he descended is foreign to him. And because it is said through the prophet: All flesh is grass, he, having been made man, turned our grass into grain, he who said of himself: Unless a grain of wheat falling into the earth dies, it remains alone. Hence also, when born, he is laid in a manger, so that he might refresh all the faithful, namely his holy animals, with the grain of his flesh, lest they remain fasting from the food of eternal understanding.

Luke 2:8-12 · 4 passages

And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.

(ubi sup.) It was in a mystery that the Angel appeared to the shepherds while they were watching, and the glory of the Lord shone round about them, implying that they are thought worthy above the rest to see sublime things who take a watchful care of their faithful flocks; and while they themselves are piously watching over them, the Divine grace shines widely round about them.

But what does it mean that the angel appears to shepherds keeping watch, and the glory of God shines around them, except that they deserve above others to see sublime things, who know how to preside over their faithful flocks with care? And while they themselves watch piously over their flock, divine grace flashes upon them more abundantly.

But we must ask why, when the Redeemer was born, an angel appeared to the shepherds in Judea, while a star, not an angel, led the Magi from the East to worship him. The reason is that for the Jews, as those who use reason, a rational creature—that is, an angel—was the proper herald; but the Gentiles, because they did not know how to use reason, were led to know the Lord not through a voice but through signs. Hence Paul also says: Prophecies were given to believers, not to unbelievers; but signs to unbelievers, not to believers; because prophecies were given to the former as believers, not unbelievers, and signs to the latter as unbelievers, not believers.

Before the Redeemer was born in the flesh, there was discord between us and the angels, from whose brightness and holy perfection we were separated, in punishment first of original sin and then because of our daily offences. Because through sin we had become strangers to God, the angels as God’s subjects cut us off from their fellowship. But since we have now acknowledged our King, the angels receive us as fellow citizens. Because the King of heaven has taken unto himself the flesh of our earth, the angels from their heavenly heights no longer look down upon our infirmity. Now they are at peace with us, putting away the remembrance of the ancient discord. Now they honor us as friends, whom before they considered to be weak and despised.

Luke 2:13-14 · 2 passages

And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,

Consider therefore, brothers, what is cheaper when purchased, what is more precious when possessed. But perhaps not even a cup of cold water is available to be offered to one in need; even then the divine word promises us security. For when the Redeemer was born, the citizens of heaven were revealed, who cried out: Glory to God in the highest, and on earth peace to men of good will. For before the eyes of God the hand is never empty of a gift, if the treasury of the heart has been filled with good will. Hence the Psalmist says: In me, O God, are your vows which I shall pay, praises to you. As if he were saying openly: Even if outwardly I do not have gifts to offer, yet within myself I find what I may place upon the altar of your praise, because you who are not fed by our giving are better pleased by the offering of the heart. For nothing richer than good will is offered to God. But good will is to fear the adversities of another as our own, to rejoice in the prosperity of our neighbor as in our own advancement, to consider the losses of others as our own, to reckon the gains of other…

Consider therefore, brothers, what is cheaper when purchased, what is more precious when possessed. But perhaps not even a cup of cold water is available to be offered to one in need; even then the divine word promises us security. For when the Redeemer was born, the citizens of heaven were revealed, who cried out: Glory to God in the highest, and on earth peace to men of good will. For before the eyes of God the hand is never empty of a gift, if the treasury of the heart has been filled with good will. Hence the Psalmist says: In me, O God, are your vows which I shall pay, praises to you. As if he were saying openly: Even if outwardly I do not have gifts to offer, yet within myself I find what I may place upon the altar of your praise, because you who are not fed by our giving are better pleased by the offering of the heart. For nothing richer than good will is offered to God. But good will is to fear the adversities of another as our own, to rejoice in the prosperity of our neighbor as in our own advancement, to consider the losses of others as our own, to reckon the gains of others as our own, to love a friend not for the sake of the world but for the sake of God, to tolerate even an enemy by loving him, to do to no one what you do not wish to suffer, to deny to no one what you justly desire to be rendered to yourself, not only to assist the needs of your neighbor according to your abilities, but to wish to help even beyond your abilities. What then is richer than this holocaust, when through what the soul sacrifices to God on the altar of the heart, it slays itself?

(28. Moral. sup. Job 38:7.) At the same time they also give praises because their voices of gladness accord well with our redemption, and while they behold our acceptance, they rejoice also that their number is completed.

Luke 2:14

Glory to God in the highest, and on earth peace, good will toward men.

An angel announces the King's birth, and choirs of angels join their voices with his, and rejoicing together they cry out: Glory to God in the highest, and on earth peace to men of good will. Indeed, before our Redeemer was born in the flesh, we were at discord with the angels, from whose brightness and purity we stood far distant through the guilt of the first sin and through our daily transgressions. For since by sinning we were estranged from God, the angels, citizens of God, regarded us as strangers from their fellowship. But because we have come to know our King, the angels have recognized us as their fellow citizens. For since the King of heaven assumed the earth of our flesh, that angelic majesty no longer despises our weakness. The angels return to peace with us, they set aside the intent of their former discord; and those whom they had previously despised as weak and cast off, they now honor as companions. This is why Lot and Joshua worshipped angels and were not forbidden to worship; but John in his Apocalypse wished to worship an angel, yet that same angel restrained him f…

An angel announces the King's birth, and choirs of angels join their voices with his, and rejoicing together they cry out: Glory to God in the highest, and on earth peace to men of good will. Indeed, before our Redeemer was born in the flesh, we were at discord with the angels, from whose brightness and purity we stood far distant through the guilt of the first sin and through our daily transgressions. For since by sinning we were estranged from God, the angels, citizens of God, regarded us as strangers from their fellowship. But because we have come to know our King, the angels have recognized us as their fellow citizens. For since the King of heaven assumed the earth of our flesh, that angelic majesty no longer despises our weakness. The angels return to peace with us, they set aside the intent of their former discord; and those whom they had previously despised as weak and cast off, they now honor as companions. This is why Lot and Joshua worshipped angels and were not forbidden to worship; but John in his Apocalypse wished to worship an angel, yet that same angel restrained him from worshipping him, saying: See that you do not do this, for I am your fellow servant and of your brethren. Why is it that before the Redeemer's coming angels are worshipped by men and remain silent, but afterward they refuse to be worshipped, unless it is that our nature, which they had previously despised, they now fear to see prostrate before them after they behold it assumed above themselves? Nor do they now dare to scorn as weak what is beneath them, since they venerate it above themselves in the King of heaven. Nor do they disdain to have man as a companion, since they adore man as God above themselves.

Luke 2:22-25

And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord;

(Mor. 7.) Hereby also we learn with what desire the holy men of Israel desired to see the mystery of His incarnation.

Luke 3:1-2 · 2 passages

Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene,

(Hom. 20. in Ev.) 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 Tiberius Cæsar, Pontius Pilate being governor of Judæa, and Herod being tetrarch of Galilee, &c. For because John came to preach Him who was to redeem some from among the Jews, and many among the Gentiles, therefore the time of his preaching is marked out by making mention of the king of the Gentiles and the rulers of the Jews. But because all nations were to be gathered together in one, one man is described as ruling over the Roman state, as it is said, The reign of Tiberius Cæsar. (ubi sup.) 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 desolation. (Luke 11:17.) 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 prea…

(Hom. 20. in Ev.) 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 Tiberius Cæsar, Pontius Pilate being governor of Judæa, and Herod being tetrarch of Galilee, &c. For because John came to preach Him who was to redeem some from among the Jews, and many among the Gentiles, therefore the time of his preaching is marked out by making mention of the king of the Gentiles and the rulers of the Jews. But because all nations were to be gathered together in one, one man is described as ruling over the Roman state, as it is said, The reign of Tiberius Cæsar.

(ubi sup.) 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 desolation. (Luke 11:17.)

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 High Priests Annas and Caiaphas.

The time when the precursor of our Redeemer received the word of preaching is indicated by mention of the prince of the Roman commonwealth and the kings of Judea, when it is said: "In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Iturea and Trachonitis, and Lysanias tetrarch of Abilene, under the high priests Annas and Caiaphas, the word of the Lord came upon John, the son of Zechariah, in the wilderness." For since he was coming to preach him who would redeem some from Judea and many from the Gentiles, the times of his preaching are indicated by the king of the Gentiles and the rulers of the Jews. Moreover, because the Gentiles were to be gathered in and Judea was to be scattered on account of the guilt of faithlessness, the very description of earthly rule shows that one man is described as having been in charge of the Roman commonwealth, while in the kingdom of Judea very many ruled over a fourth part each. For by the voice of our Redeemer it is said…

The time when the precursor of our Redeemer received the word of preaching is indicated by mention of the prince of the Roman commonwealth and the kings of Judea, when it is said: "In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Iturea and Trachonitis, and Lysanias tetrarch of Abilene, under the high priests Annas and Caiaphas, the word of the Lord came upon John, the son of Zechariah, in the wilderness." For since he was coming to preach him who would redeem some from Judea and many from the Gentiles, the times of his preaching are indicated by the king of the Gentiles and the rulers of the Jews. Moreover, because the Gentiles were to be gathered in and Judea was to be scattered on account of the guilt of faithlessness, the very description of earthly rule shows that one man is described as having been in charge of the Roman commonwealth, while in the kingdom of Judea very many ruled over a fourth part each. For by the voice of our Redeemer it is said: "Every kingdom divided against itself will be laid waste." It is clear, therefore, that Judea had come to the end of its kingdom, since it lay subject to so many kings by whom it was divided. It is also fittingly demonstrated not only under which kings but also under which priests this took place; because John the Baptist was preaching him who would be both king and priest at the same time, Luke the Evangelist indicated the times of his preaching through both the kingdom and the priesthood.

Luke 3:3 · 2 passages

And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;

And he came into all the region of Jordan, preaching the baptism of repentance for the remission of sins. It is clear to all readers that John not only preached the baptism of repentance, but also gave it to some, yet nevertheless he was not able to give his baptism for the remission of sins. For the remission of sins is granted to us only in the baptism of Christ. Therefore it must be noted what is said: Preaching the baptism of repentance for the remission of sins, because the baptism that would loose sins, since he was not able to give it, he preached: so that just as he preceded the incarnate Word of the Father with the word of preaching, so he might precede the baptism of repentance, by which sins are loosed, with his own baptism, by which sins cannot be loosed; so that because his speech preceded the presence of the Redeemer, his baptism also by preceding might become a shadow of the truth.

(ubi sup.) 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. (ubi sup.) 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 word of preaching, so the baptism of repentance, which was able to take away sin, was preceded by John's baptism, which could not take away sin. (7, 20. in Ev.) 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 and good works, what else do they than prepare the way for the Lord's coming into the hearts of the hearers, that they might make the paths of God straight, forming pure thoughts in the mind by the word of good preaching. (20. in Ev.) Or, the valley when filled increases, but the mountains and hills when b…

(ubi sup.) 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.

(ubi sup.) 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 word of preaching, so the baptism of repentance, which was able to take away sin, was preceded by John's baptism, which could not take away sin.

(7, 20. in Ev.) 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 and good works, what else do they than prepare the way for the Lord's coming into the hearts of the hearers, that they might make the paths of God straight, forming pure thoughts in the mind by the word of good preaching.

(20. in Ev.) 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 wherein they boasted. For the humble receive a gift because the hearts of the proud they keep afar off.

(ubi sup.) 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 dispositions by the influence of Divine grace return to gentleness and meckness.

(ubi sup.) 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 shall equally see Him.

Luke 3:4 · 2 passages

As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

As it is written in the book of the words of Isaiah the prophet: The voice of one crying in the wilderness, Prepare the way of the Lord, make his paths straight. Indeed, the same John the Baptist, when asked who he was, answered, saying: I am the voice of one crying in the wilderness. He, as was said by us before, was called a voice by the prophet because he preceded the Word. But what he cried out is revealed when it is added: Prepare the way of the Lord, make his paths straight. Everyone who preaches right faith and good works, what else does he do but prepare a way for the coming Lord into the hearts of his hearers? So that the power of grace may penetrate, so that the light of truth may illuminate, so that he may make straight paths for God, while he forms pure thoughts in the mind through the word of good preaching.

"I am the voice of one crying in the wilderness: Make straight the way of the Lord, as Isaiah the prophet said." You know, dearest brothers, that the only-begotten Son is called the Word of the Father, as John testifies when he says: "In the beginning was the Word, and the Word was with God, and the Word was God." And from your own manner of speaking you recognize that the voice sounds first, so that the word may afterward be heard. Therefore John asserts that he is the voice, because he precedes the Word. And so, going before the coming of the Lord, he is called a voice, because through his ministry the Word of the Father is heard by men. He also cries out in the wilderness, because he announces the comfort of the Redeemer to abandoned and forsaken Judea. But what he cries out he indicates when he adds: "Make straight the way of the Lord." The way of the Lord is made straight to the heart when the word of truth is humbly heard. The way of the Lord is made straight to the heart when one's life is prepared according to his commandment.

Luke 3:5 · 2 passages

Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth;

The text continues: "And the crooked shall be made straight, and the rough ways shall be made smooth." The crooked are made straight when the hearts of the wicked, twisted by injustice, are directed to the rule of justice. And the rough are changed into smooth ways when harsh and wrathful minds, through the infusion of heavenly grace, return to the gentleness of meekness. For when the word of truth is not received by a wrathful mind, the roughness of the path, as it were, repels the step of one journeying. But when a wrathful mind, through the received grace of meekness, accepts the word of correction or exhortation, there the preacher finds a smooth way where previously, because of the roughness of the path, he was unable to proceed—that is, to set the step of preaching.

Every valley shall be filled, and every mountain and hill shall be brought low. What is designated by the name of valleys in this place except the humble, what by mountains and hills except proud people? At the coming of the Redeemer, therefore, valleys were filled, but mountains and hills were brought low, because according to his voice: Everyone who exalts himself will be humbled, and everyone who humbles himself will be exalted. For a valley that is filled grows, but a mountain and hill that is brought low decreases, because indeed in the faith of the Mediator of God and men, the man Christ Jesus, the Gentiles received the fullness of grace, while Judea through the error of unbelief lost that by which it was puffed up. For every valley shall be filled, because the hearts of the humble will be filled with the grace of virtues through the eloquence of sacred teaching, according to what is written: He sends forth springs in the valleys. And from which again it is said: And the valleys shall abound with grain. For water flows down from mountains; because the teaching of truth abandons…

Every valley shall be filled, and every mountain and hill shall be brought low. What is designated by the name of valleys in this place except the humble, what by mountains and hills except proud people? At the coming of the Redeemer, therefore, valleys were filled, but mountains and hills were brought low, because according to his voice: Everyone who exalts himself will be humbled, and everyone who humbles himself will be exalted. For a valley that is filled grows, but a mountain and hill that is brought low decreases, because indeed in the faith of the Mediator of God and men, the man Christ Jesus, the Gentiles received the fullness of grace, while Judea through the error of unbelief lost that by which it was puffed up. For every valley shall be filled, because the hearts of the humble will be filled with the grace of virtues through the eloquence of sacred teaching, according to what is written: He sends forth springs in the valleys. And from which again it is said: And the valleys shall abound with grain. For water flows down from mountains; because the teaching of truth abandons proud minds. But springs rise in the valleys, because humble minds receive the word of preaching. Already we see, already we perceive that the valleys abound with grain, because their mouths are filled with the food of truth who, being meek and simple, seemed despicable to this world.

The people, seeing that John the Baptist himself was endowed with wonderful holiness, believed him to be that singularly lofty and solid mountain of which it is written: "In the last days the mountain of the house of the Lord shall be prepared on the top of the mountains." For they thought he was Christ, as it is said through the Gospel: "And as the people were in expectation, and all were reasoning in their hearts concerning John, whether perhaps he might be the Christ," whom they also sought out saying: "Are you the Christ?" But unless John had been a valley within himself, he would not have been filled with the spirit of grace. To show what he was, he said: "There comes one mightier than I after me, the strap of whose sandal I am not worthy to loose." And again he said: "He who has the bride is the bridegroom, but the friend of the bridegroom who stands and hears him rejoices greatly because of the bridegroom's voice. This my joy therefore is fulfilled. He must increase, but I must decrease." Behold, although he was such through his wonderful working of virtues that he was believed to be Christ, he not only answered that he was not Christ, but also declared that he was not worthy to loose the strap of his sandal, that is, to scrutinize the mystery of his incarnation. Those who thought John was Christ believed the Church to be his bride. But he said: "He who has the bride is the bridegroom." As if to say: I am not the bridegroom, but the friend of the bridegroom. Nor did he declare that he rejoiced because of his own voice, but in the voice of the bridegroom, because he did not rejoice in his heart because he was humbly heard by the people when he spoke, but because he himself heard the voice of truth within so that he might speak outwardly. He rightly says his joy was fulfilled, because whoever rejoices in his own voice does not have full joy. And he adds: "He must increase, but I must decrease." In this matter we must ask in what way Christ increased and in what way John decreased, unless it be that the people, seeing John's abstinence and observing that he was withdrawn from men, thought he was Christ; but seeing Christ eating with tax collectors and walking among sinners, they believed he was not Christ but a prophet. But as time passed, Christ who was thought to be a prophet was recognized as Christ, and John who was believed to be Christ became known to be a prophet, and thus was fulfilled what his forerunner predicted about Christ: "He must increase, but I must decrease." Indeed, in the estimation of the people Christ increased because he was recognized as what he was; and John decreased because he ceased to be called what he was not. Therefore, since John persisted in holiness because he persevered in humility of heart, and many fell because they swelled up with proud thoughts within themselves, let it rightly be said: "Every valley shall be filled, and every mountain and hill shall be brought low," because the humble receive the gift which the hearts of the proud repel from themselves.