John Chrysostom — Commentary on Scripture

Luke 1:79

(ubi sup.) By darkness he means not material darkness, but error and distance from the faith, or ungodliness.

(ut sup.) He rightly says sitting, for we were not walking in darkness, but sitting down as having no hope of deliverance.

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

Luke 2:1-5

(in diem natal. Christi.) It was the Lord who directed Augustus to give this edict, that he might minister unto the coming of the Only-begotten; for it was this edict that brought Christ's mother into her country as the prophets had foretold, namely, to Bethlehem of Judæa, according to the word, to a city of David, which is called Bethlehem.

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

Luke 2:1-5

A feast day is about to arrive, and it is the most holy and awesome of all feasts. It would be no mistake to call it the chief and mother of all holy days. What feast is that? It is the day of Christ’s birth in the flesh.It is from this day that the feasts of the theophany, the sacred Pasch [Passover], the ascension and Pentecost had their source and foundation. Had Christ not been born in the flesh, he would not have been baptized, which is the theophany or manifestation. Nor would he have been crucified, which is the Pasch. Nor would he have sent down the Spirit, which is Pentecost. Therefore, just as different rivers arise from a single source, these other feasts have their beginnings in the birth of Christ.

ON THE INCOMPREHENSIBLE NATURE OF GOD 6.23-24

Luke 2:6-7

(non occ.) Surely if He had so willed it, He might have come moving the heavens, making the earth to shake, and shooting forth His thunderbolts; but such was not the way of His going forth; His desire was not to destroy, but to save; and to trample upon human pride from its very birth, therefore He is not only man, but a poor man, and has chosen a poor mother, who had not even a cradle where she might lay her new born Child; as it follows, and she laid him in the manger.

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

Luke 2:6-7

To prevent you from thinking that his coming to earth was merely an accommodation, and to give you solid grounds for truly believing that his was real flesh, he was conceived, born and nurtured. That his birth might be made manifest and become common knowledge, he was laid in a manger, not in some small room but in a lodging place before numerous people. This was the reason for the swaddling clothes and also for the prophecies spoken long before. The prophecies showed not only that he was going to be a man but that he would be conceived, born and nurtured as any child would be.

AGAINST THE ANOMOEANS 7.49

Luke 2:8-12

To Joseph the Angel appeared in a dream, as to one who might be easily brought to believe, but to the shepherds in visible shape as to men of a ruder nature. But the Angel went not to Jerusalem, sought not for Scribes and Pharisees, (for they were corrupt and tormented with envy.) But these were simple men living in the ancient practices of Moses and the Patriarchs. There is a certain road which leads by innocence to Philosophy.

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

Luke 2:13-14

Of old, indeed, Angels were sent to punish, as, for instance to the Israelites, to David, to the men of Sodom, to the valley of weeping. (Bochim. Judges 2:1.) Now on the other hand they sing the song of thanksgiving to God: because He hath revealed to them His coming down to men.

Behold the wonderful working of God. He first brings Angels down to men, and then brings men up to heaven. The heaven became earth, when it was about to receive earthly things.

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

Luke 2:33-35

As the light though it may annoy weak eyes, is still light; in like manner the Saviour endures, though many fall away, for His office is not to destroy; but their way is madness. Wherefore not only by the salvation of the good, but by the scattering of the wicked, is His power shewn. For the sun the brighter it shines, is the more trying to the weak sight.

The resurrection is a new life and conversation. For when the sensual man becomes chaste, the covetous merciful, the cruel man gentle, a resurrection takes place. Sin being dead, righteousness rises again. It follows, And for a sign which shall be spoken against.

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

Luke 2:41

(Orat. cont. Judæos.) At the feast of the Hebrews the law commanded men not only to observe the time, but the place, and so the Lord's parents wished to celebrate the feast of the Passover only at Jerusalem.

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

Luke 2:42-50

(sup. Joh. Hom. 20.) The Lord truly did no miracle in His childhood, yet this one fact St. Luke mentions, which made men look with wonder upon Him.

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

Luke 3:2

(in Matt. Hom. 10.) The word of God here mentioned was a commandment, for the son of Zacharias came not of himself, but God moved him.

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

Luke 3:3-6

(ubi sup.) 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 were ignorant, and knew not the weight of their sins, and because this was the cause of their evils, in order that they might be convinced of their sins and seek a Redeemer, John came exhorting them to repentance, that being thereby made better and sorrowful for their sins, they might be ready to receive pardon. Rightly then after saying, that he came preaching the baptism of repentance, he adds, for the remission of sins. As if he should say, The reason by which he persuaded them to repent was, that thereby they would the more easily obtain subsequent pardon, believing on Christ. For if they were not led by repentance, in vain could they ask for grace, other than as a preparation for faith in Christ. (ubi sup.) 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 t…

(ubi sup.) 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 were ignorant, and knew not the weight of their sins, and because this was the cause of their evils, in order that they might be convinced of their sins and seek a Redeemer, John came exhorting them to repentance, that being thereby made better and sorrowful for their sins, they might be ready to receive pardon. Rightly then after saying, that he came preaching the baptism of repentance, he adds, for the remission of sins. As if he should say, The reason by which he persuaded them to repent was, that thereby they would the more easily obtain subsequent pardon, believing on Christ. For if they were not led by repentance, in vain could they ask for grace, other than as a preparation for faith in Christ.

(ubi sup.) 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.

(ubi sup.) 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 despair. For the hill produces no fruit.

(in Matt. Hom. 10.) 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.

(ubi sup.) He then adds the cause of these things, saying, And all flesh shall see, &c. showing that the virtue and knowledge of the Gospel shall be extended even to the end of the world, turning mankind from savage manners and perverse wills to meekness and gentleness. Not only Jewish converts but all mankind shall see the salvation of God.

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

Luke 3:3-6

Do you perceive how the prophet anticipated all by his words—the concourse of the people? Thus, when he says, “Every valley shall be filled, and every mountain and hill shall be brought low, and the rough ways shall be made smooth,” he is signifying the exaltation of the lowly, the humiliation of the self-willed, the hardness of the law changed into easiness of faith. For it is no longer toils and labors, says he, but grace and forgiveness of sins, affording the way to salvation. Next he states the cause of these things, saying, “All flesh shall see the salvation of God.” No longer Jews and proselytes only, but also all earth and sea and the whole race of people may be saved. By “the crooked things” he signified our whole corrupt life, publicans, harlots, robbers and magicians, as many as having been perverted before, afterward walk in the right way. As Jesus himself likewise said, “Tax collectors and harlots go into the kingdom of God before you,” because they believed.

HOMILIES ON THE GOSPEL OF MATTHEW 10.3

Luke 3:3-6

Thus the prophet wrote that he shall come saying, “Prepare the way of the Lord, make his paths straight.” And John himself said when he came, “Bring forth fruits consistent with repentance,” which corresponds with “prepare the way of the Lord.” See that both by the words of the prophet and by his own preaching, this one thing is manifested alone. John was to come, making a way and preparing beforehand, not bestowing the gift, which was the remission, but ordering in good time the souls of such as should receive the God of all.

HOMILIES ON THE GOSPEL OF MATTHEW 10.3

Luke 3:7-9

(Hom. in Matt. 10.) 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 holy Scripture often gives the names of wild beasts to men, according to the passions which excite them, calling them sometimes dogs because of their impudence, horses on account of their lust, asses for their folly, lions and panthers for their ravening and wantonness, asps for their guile, serpents and vipers for their poison and cunning; and so in this place John calls the Jews a generation of vipers. (Hom. in Matt. 11.) 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 death; the viper progeny therefore are parricides. Such also were the Jews, who killed their spiritual fathers and teachers. But what if he found them not sinning, but beginning to be converted? He ought not surely to…

(Hom. in Matt. 10.) 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 holy Scripture often gives the names of wild beasts to men, according to the passions which excite them, calling them sometimes dogs because of their impudence, horses on account of their lust, asses for their folly, lions and panthers for their ravening and wantonness, asps for their guile, serpents and vipers for their poison and cunning; and so in this place John calls the Jews a generation of vipers.

(Hom. in Matt. 11.) 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 death; the viper progeny therefore are parricides. Such also were the Jews, who killed their spiritual fathers and teachers. But what if he found them not sinning, but beginning to be converted? He ought not surely to rebuke them, but to comfort them. We answer, that he gave not heed to those things which are outward, for he knew the secrets of their hearts, the Lord revealing them to him; for they vaunted themselves too much in their forefathers. Cutting therefore at this root, he calls them a generation of vipers, not indeed that he blamed the Patriarchs, or called them vipers.

(ubi sup.) 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 not do to pluck out the arrow only, but we must also apply a salve to the wound. But he says not fruit, but fruits, signifying abundance.

(ubi sup.) 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 Scripture is accustomed to entitle laws of relationship, such as do not exist by nature, but are derived from virtue or vice. To whichsoever of these two a man conforms himself, he is called its son or brother.

(ubi sup.) 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, seeing that for men to be made from stones unto Abraham is but equivalent to the coming forth of a son from the dead womb of Sarah.

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 every member of the body, but much more to the soul. For the soul being by nature in constant motion does not admit of being slothful. But as idleness is an evil, so also is an unworthy activity. But having before spoken of repentance, he now declares that the axe lies near, not indeed actually cutting, but only striking terror.

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

Luke 3:10-14

(Hom. in Matt. 24.) Great is the force of virtue that makes the rich seek the way of salvation from the poor, from him that hath nothing.

(Hom. in Matt. 11.) 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 should pay no attention thereto, and be deprived of the others also.

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

Luke 3:15-17

(Hom. in Matt. 11.) 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 should pay no attention thereto, and be deprived of the others also.

(ubi sup.) And having said that his own baptism was only with water, he next shows 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 metaphor which he uses the abundance of grace. For he says not, "He shall give you the Holy Spirit," but He shall baptize you. And again, by the addition of fire, he shows the power of grace. And as Christ calls the grace of the Spirit, water, (John 4:14; 7:38.) meaning by water the purity resulting from it, and the abundant consolation which is brought to minds which are capable of receiving Him; so also John, by the word fire, expresses the fervour and uprightness of grace, as well as the consuming of sins.

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

Luke 3:16

What happened in the case of our Master’s body also happens in the case of your own. Although John appeared to be holding his body by the head, it was the divine Word that led his body down into the streams of Jordan and baptized him. The Master’s body was baptized by the Word, by the voice of his Father from heaven which said, “This is my beloved Son,” and by the manifestation of the Holy Spirit which descended upon him. This also happens in the case of your body. The baptism is given in the name of the Father, the Son and the Holy Spirit. Therefore John the Baptist told us, for our instruction, that man does not baptize us but God: “There comes after me one who is mightier than I, and I am not worthy to loose the strap of his sandal. He will baptize you with the Holy Spirit and with fire.”For this reason, when the priest is baptizing he does not say, “I baptize so-and-so,” but “So-and-so is baptized in the name of the Father and of the Son and of the Holy Spirit.” In this way he shows that it is not he who baptizes but those whose names have been invoked, the Father, the Son and th…

What happened in the case of our Master’s body also happens in the case of your own. Although John appeared to be holding his body by the head, it was the divine Word that led his body down into the streams of Jordan and baptized him. The Master’s body was baptized by the Word, by the voice of his Father from heaven which said, “This is my beloved Son,” and by the manifestation of the Holy Spirit which descended upon him. This also happens in the case of your body. The baptism is given in the name of the Father, the Son and the Holy Spirit. Therefore John the Baptist told us, for our instruction, that man does not baptize us but God: “There comes after me one who is mightier than I, and I am not worthy to loose the strap of his sandal. He will baptize you with the Holy Spirit and with fire.”For this reason, when the priest is baptizing he does not say, “I baptize so-and-so,” but “So-and-so is baptized in the name of the Father and of the Son and of the Holy Spirit.” In this way he shows that it is not he who baptizes but those whose names have been invoked, the Father, the Son and the Holy Spirit.

BAPTISMAL INSTRUCTIONS 11.13

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 John's baptism was more excellent than the Jewish; for it did not bring men to the observance of bodily purifications, but taught them to turn from sin to virtue. But it was inferior to our baptism, in that it conveyed not the Holy Spirit, nor showed forth the remission which is by grace, for there was a certain end as it were of each baptism. But neither by the Jewish nor our own baptism was Christ baptized, for He needed not the pardon of sins, nor was that flesh destitute of the Holy Spirit which from the very beginning was conceived by the Holy Spirit; He was baptized by the baptism of John, that from the very nature of the baptism, you might know that He was not baptized because He needed the gift of the Spirit. But he says, being baptized and praying, that you might consider how fitting to one who has received baptism is constant prayer. But he says, The heavens open…

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 John's baptism was more excellent than the Jewish; for it did not bring men to the observance of bodily purifications, but taught them to turn from sin to virtue. But it was inferior to our baptism, in that it conveyed not the Holy Spirit, nor showed forth the remission which is by grace, for there was a certain end as it were of each baptism. But neither by the Jewish nor our own baptism was Christ baptized, for He needed not the pardon of sins, nor was that flesh destitute of the Holy Spirit which from the very beginning was conceived by the Holy Spirit; He was baptized by the baptism of John, that from the very nature of the baptism, you might know that He was not baptized because He needed the gift of the Spirit. But he says, being baptized and praying, that you might consider how fitting to one who has received baptism is constant prayer.

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 incorporated a fellow citizen with the Angels.

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 descended. Let not any one imagine that He received Him because He had Him not. For He as God sent Him from above, and as man received Him below. Therefore from Him the Spirit fled down to Him, i. e. from His deity to His humanity.

That baptism savoured partly of antiquity, partly of novelty. For that He should receive baptism from a Prophet showed antiquity, but the Spirit's descent denoted something new.

Or to show 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 obtained grace, there remaineth for us the time of trial and judgment.

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. For formerly a star in the heavens, now the Father at the waves of Jordan declared Him, and as the Spirit descended upon Him, pouring forth that voice over the head of Him who was baptized, as it follows, And a voice came from heaven, Thou art my beloved Son.

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

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.

(Hom. 31, in Ep. ad Rom.) 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 we may extract an abundant treasure, for names are indicative of many things. For they savour of the Divine mercy and the offerings of thanks by women, who when they obtained sons gave a name significant of the gift.

(Hom. in Matt 1.) Matthew, who wrote as for the Jews, had no further object than to show 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 account beyond as far even as Adam. Hence it follows, Who was the son of Thara.

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