Maximus of Turin — Commentary on Scripture

Luke 1:5-7

I do not know what is the most important thing that we should preach—that he [John the Baptist] was wonderfully born or more wonderfully slain—for he was born as a prophecy and murdered for truth. By his birth he announced the coming of the Savior, and by his death he condemned the incest of Herod. This holy and righteous man, who was born in an uncommon way as the result of a promise, merited from God that he should depart this world by an uncommon death—that he should by confessing the Lord lay aside his body, which he had received as a gift from the Lord. Therefore John did everything by the will of God, since he was born and died for the sake of God’s work.

SERMON 5.1-2

Luke 1:18-20

Yet... we ought not to be so astonished that John merited such grace in his birth. For the precursor and forerunner of Christ ought to have had something similar to the birth of the Lord, the Savior. Indeed, the Lord was begotten of a virgin and John of a sterile woman, the one of an unstained girl and the other of an already exhausted old woman. John’s birth, then, also has something of the glorious and the wondrous. Although it would seem to be less noble for a matron to give birth than for a virgin to give birth, yet as we look up to Mary for having given birth as a virgin we also wonder at Elizabeth for having done so as an old woman. Indeed, I think that this fact contains a certain mystery. John, who was a figure of the Old Testament, should have been born of the already cold blood of an old woman, while the Lord, who would preach the gospel of the kingdom of heaven, came forth from a woman in the flower of glowing youth. Mary, conscious of her virginity, marvels at the fruit hidden in her belly, while Elizabeth, conscious of her old age, blushes that her womb is heavy with the…

Yet... we ought not to be so astonished that John merited such grace in his birth. For the precursor and forerunner of Christ ought to have had something similar to the birth of the Lord, the Savior. Indeed, the Lord was begotten of a virgin and John of a sterile woman, the one of an unstained girl and the other of an already exhausted old woman. John’s birth, then, also has something of the glorious and the wondrous. Although it would seem to be less noble for a matron to give birth than for a virgin to give birth, yet as we look up to Mary for having given birth as a virgin we also wonder at Elizabeth for having done so as an old woman. Indeed, I think that this fact contains a certain mystery. John, who was a figure of the Old Testament, should have been born of the already cold blood of an old woman, while the Lord, who would preach the gospel of the kingdom of heaven, came forth from a woman in the flower of glowing youth. Mary, conscious of her virginity, marvels at the fruit hidden in her belly, while Elizabeth, conscious of her old age, blushes that her womb is heavy with the one she has conceived. Thus the Evangelist says, “She hid herself for five months.” How wonderful it is, though, that the same archangel Gabriel performs an office with respect to each birth! He comforts the unbelieving Zechariah and encourages the believing Mary. He lost his voice because he doubted. But she, because she believed immediately, conceived the saving Word.

SERMON 5.3-4

Luke 1:18-20

Yet … we ought not to be so astonished that John merited such grace in his birth. For the precursor and forerunner of Christ ought to have had something similar to the birth of the Lord, the Savior. Indeed, the Lord was begotten of a virgin and John of a sterile woman, the one of an unstained girl and the other of an already exhausted old woman. John’s birth, then, also has something of the glorious and the wondrous. Although it would seem to be less noble for a matron to give birth than for a virgin to give birth, yet as we look up to Mary for having given birth as a virgin we also wonder at Elizabeth for having done so as an old woman. Indeed, I think that this fact contains a certain mystery. John, who was a figure of the Old Testament, should have been born of the already cold blood of an old woman, while the Lord, who would preach the gospel of the kingdom of heaven, came forth from a woman in the flower of glowing youth. Mary, conscious of her virginity, marvels at the fruit hidden in her belly, while Elizabeth, conscious of her old age, blushes that her womb is heavy with the…

Yet … we ought not to be so astonished that John merited such grace in his birth. For the precursor and forerunner of Christ ought to have had something similar to the birth of the Lord, the Savior. Indeed, the Lord was begotten of a virgin and John of a sterile woman, the one of an unstained girl and the other of an already exhausted old woman. John’s birth, then, also has something of the glorious and the wondrous. Although it would seem to be less noble for a matron to give birth than for a virgin to give birth, yet as we look up to Mary for having given birth as a virgin we also wonder at Elizabeth for having done so as an old woman. Indeed, I think that this fact contains a certain mystery. John, who was a figure of the Old Testament, should have been born of the already cold blood of an old woman, while the Lord, who would preach the gospel of the kingdom of heaven, came forth from a woman in the flower of glowing youth. Mary, conscious of her virginity, marvels at the fruit hidden in her belly, while Elizabeth, conscious of her old age, blushes that her womb is heavy with the one she has conceived. Thus the Evangelist says, “She hid herself for five months.” How wonderful it is, though, that the same archangel Gabriel performs an office with respect to each birth! He comforts the unbelieving Zechariah and encourages the believing Mary. He lost his voice because he doubted. But she, because she believed immediately, conceived the saving Word.

SERMON 5.3-4

Luke 1:41

Not yet born, already John prophesies and, while still in the enclosure of his mother’s womb, confesses the coming of Christ with movements of joy—since he could not do so with his voice. As Elizabeth says to holy Mary, “As soon as you greeted me, the child in my womb exulted for joy.” John exults, then, before he is born. Before his eyes can see what the world looks like, he can recognize the Lord of the world with his spirit. In this regard, I think that the prophetic phrase is appropriate: “Before I formed you in the womb I knew you, and before you came forth from the womb I sanctified you.” Thus we ought not to marvel that after Herod put him in prison, he continued to announce Christ to his disciples from his confinement, when even confined in the womb he preached the same Lord by his movements.

SERMON 5.4

Luke 1:64-66

When John his son was born, among his neighbors there was concern about what name he should be given. Writing tablets were offered to his father so that he himself could put down the name that he had decided upon, so that he might express in writing what he could not in speech. Then, in a wonderful manner, when he had taken the tablets in order to begin writing, his tongue was loosened, the written word gave way to speech, and he did not write “John” but spoke it. Consider, then, the merit of the holy Baptist: he gave his father back his voice, he restored the faculty of speech to the priest. Consider, I say, his merit: John unloosed the mouth that the angel had bound. What Gabriel had closed the little child unlocked.… When John is born the father suddenly becomes a prophet or priest, speech attains its use, love receives an offspring, the office recognizes the priest.

SERMON 6.1

Luke 2:8-12

(in Serm. Nativ. 4.) But if perhaps the swaddling clothes are mean in thy eyes, admire the Angels singing praises together. If thou despisest the manger, raise thy eyes a little, and behold the new star in heaven proclaiming to the world the Lord's nativity. If thou believest the mean things, believe also the mighty. If thou disputest about those which betoken His lowliness, look with reverence on what is high and heavenly.

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

Luke 3:21-22

Today, then, is another kind of birth of the Savior. We see him born with the same sort of signs, the same sort of wonders, but with greater mystery. The Holy Spirit, who was present to him then in the womb, now pours out upon him in the torrent. He who then purified Mary for him now sanctifies the running waters for him. The Father who then overshadowed in power now cries out with his voice. He who then, as if choosing the more prudent course, manifested himself as a cloud at the nativity now bears witness to the truth. So God says, “This is my beloved Son, in whom I am well pleased. Hear him.” Clearly the second birth is more excellent than the first. The one brought forth Christ in silence and without a witness. The other baptized the Lord gloriously with a profession of divinity. From the one, Joseph, thought to be the father, absents himself. At the other, God the Father, not believed in, manifests himself. In the one the mother labors under suspicion because in her condition she lacked a father. In the other she is honored because God attests to his Son.

SERMON 13A

Luke 3:21-22

Today, then, he is baptized in the Jordan. What sort of baptism is this, when the one who is dipped is purer than the font, and where the water that soaks the one whom it has received is not dirtied but honored with blessings? What sort of baptism is this of the Savior, I ask, in which the streams are made pure more than they purify? For by a new kind of consecration the water does not so much wash Christ as submit to being washed. Since the Savior plunged into the waters, he sanctified the outpouring of every flood and the course of every stream by the mystery of his baptism. When someone wishes to be baptized in the name of the Lord, it is not so much the water of this world that covers him but the water of Christ that purifies him. Yet the Savior willed to be baptized for this reason—not that he might cleanse himself but that he might cleanse the waters for our sake.

SERMON 13A.3

Luke 5:4-7

That you may understand that the Lord was speaking of spiritual fishing, however, Peter says, “Master, we toiled all night and took nothing! But at your word I will let down the nets.” It is as if he were saying, “Through the whole night our fishing has brought us nothing, and we have been laboring in vain. Now I will not fish with fishing gear but with grace, not with diligence acquired by skill but with the perseverance acquired by devotion.” When Peter lets down the nets at the word, therefore, he is in fact letting down the teachings in Christ. When he unfolds the tightly woven and well-ordered nets at the command of the Master, he is really laying out words in the name of the Savior in a fitting and clear fashion. By these words he is able to save not creatures but souls. “We toiled all night,” he says, “and took nothing.” Peter, who beforehand was unable to see in order to make a catch, enduring darkness without Christ, had indeed toiled through the whole night. But when the Savior’s light shone upon him the darkness scattered, and by faith he began to discern in the deep what…

That you may understand that the Lord was speaking of spiritual fishing, however, Peter says, “Master, we toiled all night and took nothing! But at your word I will let down the nets.” It is as if he were saying, “Through the whole night our fishing has brought us nothing, and we have been laboring in vain. Now I will not fish with fishing gear but with grace, not with diligence acquired by skill but with the perseverance acquired by devotion.” When Peter lets down the nets at the word, therefore, he is in fact letting down the teachings in Christ. When he unfolds the tightly woven and well-ordered nets at the command of the Master, he is really laying out words in the name of the Savior in a fitting and clear fashion. By these words he is able to save not creatures but souls. “We toiled all night,” he says, “and took nothing.” Peter, who beforehand was unable to see in order to make a catch, enduring darkness without Christ, had indeed toiled through the whole night. But when the Savior’s light shone upon him the darkness scattered, and by faith he began to discern in the deep what he could not see with his eyes.

SERMON 110.2

Luke 5:4-7

He chooses Peter’s boat and forsakes Moses’—that is to say, he spurns the faithless synagogue and takes the faithful church. For God appointed the two as boats, so to speak, which would fish for the salvation of humankind in this world as in a sea. As the Lord says to the apostles, “Follow me, and I will make you fishers of men.” …The church is called out into the deep, delving, as it were, into the profound mysteries of the heavens, into that depth concerning which the apostle says, “O the depth of the riches and wisdom and knowledge of God!” For this reason he says to Peter, “Put out into the deep,”—that is to say, into the depths of reflection upon the divine generation. For what is more profound than what Peter says to the Lord, “You are the Christ, the Son of the living God?” … This boat sails upon the deeps of this world, so that, when the earth is destroyed, it will preserve unharmed all those it has taken in. Its foreshadowing can be seen already in the Old Testament. For as Noah’s ark preserved alive everyone whom it had taken in when the world was going under, so also Peter…

He chooses Peter’s boat and forsakes Moses’—that is to say, he spurns the faithless synagogue and takes the faithful church. For God appointed the two as boats, so to speak, which would fish for the salvation of humankind in this world as in a sea. As the Lord says to the apostles, “Follow me, and I will make you fishers of men.” …The church is called out into the deep, delving, as it were, into the profound mysteries of the heavens, into that depth concerning which the apostle says, “O the depth of the riches and wisdom and knowledge of God!” For this reason he says to Peter, “Put out into the deep,”—that is to say, into the depths of reflection upon the divine generation. For what is more profound than what Peter says to the Lord, “You are the Christ, the Son of the living God?” …
This boat sails upon the deeps of this world, so that, when the earth is destroyed, it will preserve unharmed all those it has taken in. Its foreshadowing can be seen already in the Old Testament. For as Noah’s ark preserved alive everyone whom it had taken in when the world was going under, so also Peter’s church will bring back unhurt everyone whom it embraces when the world goes up in flames. And as a dove brought the sign of peace to Noah’s ark when the flood was over, so also Christ will bring the joy of peace to Peter’s church when the judgment is over.

SERMON 49.1-3

Luke 5:8-11

Ordinarily people are not given life on a boat but transported. Nor are they comforted on a vessel but anxious about its journey. Notice also that this boat is not a boat that is given to Peter to be piloted—rather, it is the church, which is committed to the apostle to be governed. For this is the vessel that does not kill but gives life to those borne along by the storms of this world as if by waves. Just as a little boat holds the dying fish that have been brought up from the deep, so also the vessel of the church gives life to human beings who have been freed from turmoil. Within itself, I say, the church gives life to those who are half-dead, as it were.

SERMON 110

Luke 7:3-5

In order to praise the centurion more, the Jews said to the Lord, “It is right that you should help him, for he is a lover of our nation, and he himself has built us a synagogue.” If one who has constructed a place where Christ is always denied is visited with heavenly mercy, how much more to be visited is one who has built a tabernacle where Christ is daily preached! The Lord did not approve the work that the centurion had done but the spirit in which he accomplished it. If he eagerly built a synagogue at a time when there were as yet no Christians, it is understood that he would all the more eagerly have built a church had there been Christians. He still preaches Christ even though he builds a synagogue.

SERMON 87.1

Luke 7:6-9

See how the devout centurion becomes worthier to receive health as he confesses that he is unworthy. In considering his dwelling unacceptable, he has made it the more honorable and acceptable.… The Lord does not go to his house, but the Lord’s healing goes. The Savior does not visit the sick man, but the Savior’s health visits him.

SERMON 87

Luke 7:31-35

People are in the habit of dancing or singing as the custom is with vows, particularly at marriages, and so we have marriages to which a vow is attached and at which we are expected to dance or sing. Our vows are celebrated when the church is united to Christ. John says, “The one who has the bride is the bridegroom.” It is good for us to dance because of this marriage, for David, both king and prophet, danced before the ark of the covenant “with much singing.” He broke into dancing in high rejoicing, for in the Spirit he foresaw Mary, born of his own line, brought into Christ’s chamber. He says, “And he, like a bridegroom, will come forth from his chamber.” He sang more than the other prophetic authors did because he was gladder than the rest of them. By these joys, he united those coming after him in marriage. By inviting us to his own vows in a more charming way than usual, having danced with such joy in front of the ark before his marriage, he taught us what we ought to do at those other vows. The prophet David danced.

SERMON 42.5

Luke 10:17-20

Since we possess the Lord Jesus who has freed us by his suffering, let us always look on him and hope for medicine for our wounds from his sign. That is to say, if perhaps the poison of greed spreads in us, we should look to him, and he will heal us. If the malicious desire of the scorpion stings us, we should beg him, and he will cure us. If bites of worldly thoughts tear us, we should ask him, and we will live. These are the spiritual serpents of our souls. The Lord was crucified in order to crush them. He says concerning them, “You will tread upon serpents and scorpions, and they will do no harm to you.”

SERMON 37.5

Luke 11:45-54

This key is Christ the Lord, by whom the hidden places of our hearts are unlocked to believing faith. The Pharisees lost this key, and the apostles found it. The Lord says to Peter, “I will give you the keys of the kingdom of heaven.” The hand of the synagogue, abandoning Christ, withered up among the leaders of the Jews. The hand of the synagogue grew unhealthy, for whoever deserts the source, which is Christ, immediately gets sick and is found sicker than all the other members.

SERMON 43.2

Luke 13:18-19

There is written in these words of the Lord, “Someone took and threw it into his garden. It grew and became a tree, and the birds of heaven roosted in its branches.” Let us look more closely to find out to whom all these things pertain. We said before that the nature of mustard might resemble the holy martyrs because they are rubbed by different sufferings. Since Scripture says, “And it grew and became a tree, and the birds of heaven roosted in its branches,” I think that this is more properly compared to the Lord Christ himself. Born a man, he was humbled like a seed and in ascending to heaven was exalted like a tree. It is clear that Christ is a seed when he suffers and a tree when he rises. He is a seed when he endures hunger and a tree when he satisfies five thousand men with five loaves. In the one case, he endures barrenness in his human condition, in the other he bestows fullness by his divinity. I would say that the Lord is a seed when he is beaten, scorned and cursed, but a tree when he enlightens the blind, raises the dead and forgives sins. In the Gospel, he says that he i…

There is written in these words of the Lord, “Someone took and threw it into his garden. It grew and became a tree, and the birds of heaven roosted in its branches.” Let us look more closely to find out to whom all these things pertain. We said before that the nature of mustard might resemble the holy martyrs because they are rubbed by different sufferings. Since Scripture says, “And it grew and became a tree, and the birds of heaven roosted in its branches,” I think that this is more properly compared to the Lord Christ himself. Born a man, he was humbled like a seed and in ascending to heaven was exalted like a tree. It is clear that Christ is a seed when he suffers and a tree when he rises. He is a seed when he endures hunger and a tree when he satisfies five thousand men with five loaves. In the one case, he endures barrenness in his human condition, in the other he bestows fullness by his divinity. I would say that the Lord is a seed when he is beaten, scorned and cursed, but a tree when he enlightens the blind, raises the dead and forgives sins. In the Gospel, he says that he is a seed: “Unless the grain of wheat, falling upon the earth, dies.”

SERMON 25.2

Luke 19:5-8

Zacchaeus must be praised. His riches were unable to keep him from the royal threshold. He should be greatly praised because his riches brought him to the threshold of the kingdom. From this, we understand that wealth is not a hindrance but a help to attaining the glory of Christ. While we possess it, we should not squander it on wild living but give it away for the sake of salvation. There is no crime in possessions, but there is crime in those who do not know how to use possessions. For the foolish, wealth is a temptation to vice, but for the wise, it is a help to virtue. Some receive an opportunity for salvation, but others acquire an obstacle of condemnation.

SERMONS 95-96

Luke 21:7-11

Perhaps you are anxious, brothers and sisters, at the fact that we hear constantly of the tumult of wars and the onsets of battles. Perhaps your love is still more anxious since these are taking place in our times. The reason is the closer we are to the destruction of the world, the closer we are to the kingdom of the Savior. The Lord himself says, “In the last days nation will rise against nation and kingdom against kingdom. When you see wars, earthquakes and famines, know that the kingdom of God is at hand.” This nearness of wars shows us that Christ is near.

SERMON 85.1

Luke 23:40-42

The suffering of the cross was a stumbling block to many, as the apostle says. “We preach Christ crucified, a stumbling block indeed to the Jews and foolishness to the Gentiles.”The penitent thief considered the cross of Christ not to be a stumbling block but power rightly merits paradise. The same apostle says, “To those Jews who have been called, Christ the power of God and the wisdom of God.” The Lord also correctly gives paradise to him, because on the gibbet of the cross the thief confesses the one whom Judas Iscariot had sold in the garden. This is a remarkable thing. The thief confesses the one whom the disciple denied! This is a remarkable thing, I say. The thief honors the one who suffers, while Judas betrayed the one who kissed him! The one peddled flattering words of peace, and the other preached the wounds of the cross. He says, “Remember me, Lord, when you come in your kingdom.”

SERMONS 74.1-2