Lucas 1

Bede

Lucas 1:1

[(as quoted by Aquinas, AD 1274)] (in proœm. Lucæ.) The many who are mentioned, he reckons not so much by their number, as by the variety of their manifold heresies; men who were not endued with the gift of the Holy Spirit, but engaging in a vain work, have rather set forth in order a relation of events, than woven a true history. — Catena Aurea by Aquinas

Lucas 1:1

Prologue. Since many have undertaken to set in order a narrative of those things which have been fulfilled among us, just as those who from the beginning were eyewitnesses and ministers of the word delivered them to us, it seemed good to me also, having followed all things closely from the beginning, to write an orderly account for you, most excellent Theophilus, that you may know the certainty of those things in which you were instructed. This most clear prologue indicates that the chief reason for writing his Gospel was to prevent false evangelists from having the opportunity to preach falsely, who, as their memorials even today testify, tried to introduce sects under the name of the apostles. Indeed, some ascribed their writings falsely to Thomas, others to Bartholomew, some to Matthias, and even some under the title of the twelve apostles. But also Basilides and Apelles, one of whom taught of 365 heavens, the other of two opposing gods among other vile doctrines, have left Gospels defiled with their errors under their own names. Among these is to be noted what is called the Gospel according to the Hebrews, which should not be counted among the apocryphal but rather ecclesiastical histories. For Jerome, the interpreter of the sacred Scriptures himself, used many testimonies from it, and he translated it into Latin and Greek. False Gospels, however, Luke refuted with his very first preface. "Since many," he says, "have undertaken to compile a narrative." He counted many, not so much by numbers but by the varied diversity of heresy, who not endowed with the gift of the Holy Spirit but rather with empty labor more so attempted to arrange a narrative than to weave the truth of history, and therefore left others to complete the work in which they wasted their efforts in vain. They, indeed, who, although there are four of them, did not publish four Gospels but one consonant with the most beautiful variety of four. — On the Gospel of Luke

Lucas 1:2

They published as those who from the beginning were eyewitnesses and ministers of the word delivered to them. By this sentence, not only Luke and Mark, who did not see the Lord present in the flesh and therefore had to learn by hearing what they wrote, but Matthew and John the apostles also are designated. For they too, in many things which they wrote, needed to hear from those who could know his infancy, childhood, and genealogy and participate in the acts. — On the Gospel of Luke

Lucas 1:2

[(as quoted by Aquinas, AD 1274)] Nevertheless both Matthew and John were obliged in many things that they wrote to consult those who had had means of knowing the infancy, childhood, and genealogy of our Lord, and of seeing the things which he did. — Catena Aurea by Aquinas

Lucas 1:3

And when he says it seemed good to him also to write, he means not as if it seemed to himself by himself, but signifying it also seemed to him by the urging of the Holy Spirit. Just as the apostles in their letter say: "For it seemed good to the Holy Spirit, and to us." Whose grace indeed is that what is good may also seem good to us. He then says he followed not a few things but all things carefully. Yet, though he followed all things, it seemed good to write not everything but all those things he believed suitable for confirming the faith of the readers; for even the world itself, if all were written, could not contain them (John 21). Therefore, he intentionally omitted some things said by others, so that the diverse grace of the Gospel might shine, and each book by its own particular miracles of mysteries and deeds might stand out. Theophilus is interpreted as "lover of God" or "beloved by God." Therefore, whoever loves God or desires to be loved by God should consider the Gospel written to him, and keep it as a gift given and entrusted to himself. So that the money of the word received would not be wasted by the moth of heretical corruption or the rust of filthy greed. — On the Gospel of Luke

Lucas 1:3

[(as quoted by Aquinas, AD 1274)] (sup.) Theophilus means, "loving God," or "being loved by God." Whoever then loves God, or desires to be loved by Him, let him think this Gospel to have been written to him, and preserve it as a gift presented to him, a pledge entrusted to his care. — Catena Aurea by Aquinas

Lucas 1:4

[(as quoted by Aquinas, AD 1274)] The promise was not to explain the meaning of certain new and strange things to Theophilus, but to set forth the truth of those words in which he had been instructed; as it is added, That thou mightest know the truth of those words in which thou hast been instructed; that is, "that thou mightest be able to know in what order each thing was said or done by the Lord." — Catena Aurea by Aquinas

Lucas 1:4

Not, however, of any new or unknown things does he promise to unfold the account to this same Theophilus, but to express the truth of the words in which he was instructed. Of course, so he might recognize the order in which whatever was done or said by the Lord or about the Lord. For he who wishes to be perfect ought not only to believe in Christ but also to understand the order of his eternal divinity and his temporary dispensation. — On the Gospel of Luke

Lucas 1:5

[(as quoted by Aquinas, AD 1274)] (in Luc. Evang.) Now the time of Herod, i. e. of a foreign king, bears witness to our Lord's coming, for it had been foretold, The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come. (Gen. 49:12.) For from the time that our fathers came out of Egypt, they were governed by judges of their own nation, until the Prophet Samuel; and then by kings, until the carrying away to Babylon. But after the return from Babylon, the chief power was in the hands of priests, until the time of Hyrcanus, who was both king and high priest. He was slain by Herod, after which the government of the kingdom was delivered over by the command of Augustus Cæsar to this same Herod, a foreigner, in whose thirty-first year, according to the prophecy we have mentioned, Shiloh came. (in Homil. in vigil. S. Joh. Bap.) For John was allotted a Priestly tribe, that he might with the more authority herald forth a change of priesthood. There were Princes of the Sanctuary or High Priests, both of the sons of Eleazar and the sons of Thamar, whose courses according to their respective services when they entered into the House of God David divided into twenty-four lots, of which the family of Abia (from which Zacharias was descended) obtained the eighth lot. (1 Chron. 24.) But it was not without meaning that the first preacher of the new covenant was born with the rights of the eighth lot; because as the old Covenant is often expressed by the seventh number on account of the Sabbath, so frequently is the new Covenant by the eighth, because of the sacrament of our Lord's or our resurrection. — Catena Aurea by Aquinas

Lucas 1:5

In the days of Herod, king of Judea, there was a certain priest named Zechariah, of the course of Abijah, and his wife was of the daughters of Aaron, and her name was Elizabeth. The most sacred noble lineage of the forerunner of the Lord is celebrated not only from his parents, but also from his ancestors, so that the faith in his advent, conceived not by sudden inspiration, but rather received by ancestral propagation, might be more freely proclaimed. And since indeed the dignity of Aaron, the first high priest in the law, is known to all, we should speak briefly of Abijah. When King David and the prophet sought with great devotion to find a dwelling place for the God of Jacob, the Lord determined that this should be done by Solomon instead, and therefore David prepared all the expenses for the house for Solomon and gave him the measurements and description of the house, so that as the external state of cultivation increased, the peak of inner devotion might also grow. He also distributed the division of the priestly and Levitical orders among all the works of the house of the Lord. For there were leaders of the sanctuary and leaders of God, that is, high priests, from both the sons of Eleazar and the sons of Ithamar. Their courses, according to their ministries, for entering the house of God, were divided into twenty-four lots, in which the course of Abijah, the family from which Zechariah was descended, fell by lot to the eighth. He divided the families by lots, one house which was presided over by Eleazar, and the other house which had the rest under it, Ithamar. Read the Words of the Days and also the seventh book of Josephus' Antiquities, where it is mentioned that each generation served God according to the order of lots for eight days from Sabbath to Sabbath. There too he asserts that from the tribe of the Levites, twenty-four parts were made so that they also, by lots, served for eight days according to the custom of the priests. And it is not for nothing that the first herald of the New Testament is born in the course of the eighth lot, because just as the Old Testament is often expressed by the number seven because of the Sabbath, so the New is sometimes expressed by the number eight because of the sacrament of either the Lord's or our resurrection. Hence, because the court of the heavenly kingdom is not penetrated otherwise than by the observance of both Testaments, it is rightly said that there was a mystical ascent of fifteen steps in the temple of Solomon. And he who, calling to the Lord in tribulation, is heard, is led to the heights by the same number of psalms of steps, so that, placed at last in the courts of the house of God, he may hear: May the Lord bless you out of Zion (Psalm 133). The time of Herod, the foreign king, also attests to the coming of the Lord. For it had been foretold that a ruler would not fail from Judah, nor a leader from his loins, until he who is to be sent shall come (Genesis 49). For since the fathers came forth from Egypt, judges of their nation ruled until Samuel the prophet, and then kings until the Babylonian captivity. After the return from Babylon, the chief affairs were managed by high priests until King Hyrcanus, who was also a high priest, being vexed by many calamities out of the envy of his brother, and ultimately killed by the deceit of Herod (whose father he had raised from an ignoble foreigner, that is, from the Idumean stock, making him a citizen and exalted), the kingdom of Judea was entrusted to Herod to govern by the command of Caesar Augustus. In the thirty-first year of his reign, according to the aforementioned prophecy, he who was to be sent came. — On the Gospel of Luke

Lucas 1:6

Walking (he says) in all the commandments and statutes of the Lord. First is the commandment, second is the statute. For when we obey the heavenly commandments, we walk in the commandments of the Lord. When we judge, and judge rightly, we seem to hold the statutes of the Lord. Therefore, it is a full commendation that encompasses lineage, morals, office, deed, and judgment. Lineage in the ancestors, morals in fairness, office in the priesthood, deed in the commandment, in the statute judgment. And what he added: Without blame, this is what the Apostle says: Providing good things, not only in the sight of God but also in the sight of men (Rom. XII). And Ecclesiastes: Be not overly just (Eccl. VII). Because often a harsher justice provokes the complaint of men. But one which is tempered, by the grace of its own sweetness, avoids the resentment of envy. — On the Gospel of Luke

Lucas 1:6

[(as quoted by Aquinas, AD 1274)] John was born of just parents, that so he might the more boldly give precepts of justice to the people, which he had not learnt as novelties, but had received by right of inheritance from his ancestors. Hence it follows, And they were both just before God. — Catena Aurea by Aquinas

Lucas 1:6

They were both righteous before God, walking blamelessly in all the commandments and statutes of the Lord. Truly righteous before God: for not everyone who is righteous before men is righteous before God. Men see differently, God sees differently. Men see the face, God sees the heart. And therefore, it can happen that someone appears just to me with an affected popular goodness, but before God, he is not just if justice is not formed from the simplicity of the mind, but is simulated with flattery. But blessed is he who is righteous in the sight of God. Blessed is he of whom the Lord deigns to say: Behold, truly an Israelite in whom there is no deceit. For a true Israelite who sees God, and knows himself to be seen by the Lord, reveals to Him the secrets of the heart. — On the Gospel of Luke

Lucas 1:7

And they had no child, because Elizabeth was barren, and both were advanced in their days. It was divinely ordained that John would be born to parents of advanced age and long deprived of the fruit of marriage, so that the sudden birth of offspring might make the gift more precious to them, and the amazement of the miracle might prepare others to hear the future prophet. Hence, all who heard laid it up in their hearts, saying, What then will this child be? — On the Gospel of Luke

Lucas 1:7-8

Allegorically, through Zacharias, the priesthood of the Jews is signified; through Elizabeth, the very law can be indicated, which, exercised by the teachings of the priests as if supported by a manly strength, ought to beget spiritual sons to God, but because of the insult of sterility, it was hardly able. Not that there were not many, both before the law and under the law, of the most perfect life, but because the law brought no one to perfection, which could not unlock the kingdom of heaven unless preceded by Christ. It is well said that both were righteous before God, because just as the law is good, and the commandment holy and just and good, so also the legal priesthood for the dispensation of that time is holy, good, and just. And what follows, that both walked in all the commandments and ordinances of the Lord blameless, may be so explained, that the legal devotion flourished, as if in the adolescence or youth of its time, from the periods of Moses and afterwards: but in the oncoming of the Savior, severe old age bowed it down, when both the order of the priesthood was confused by the ambitions and contentions of the high priests, and the law itself, torn by the traditions of the Pharisees, became less able to beget sons to God. — On the Gospel of Luke

Lucas 1:8

Now it happened that while he was performing his priestly service before God in the order of his division, according to the custom of the priesthood. Indeed, through Moses the Lord appointed one high priest, who, after his death, commanded one to succeed in turn, and this was observed until the times of David, from whom it was decreed that there should be several (as we have said), nevertheless by the Lord's action, who, ministering in turns, during the time of their division, each would dedicate themselves to chastity, and would not touch their household at all. Thus now Zechariah is declared to have served in the priesthood in the order of his division. — On the Gospel of Luke

Lucas 1:8

[(as quoted by Aquinas, AD 1274)] The Lord appointed by the hand of Moses one High Priest, at whose death another was to succeed in due order. This was observed until the time of David, who by the command of the Lord increased the number of the Priests; and so at this time Zacharias is said to have been performing his Priest's office in the order of his course, as it follows: But it came to pass, when Zacharias was performing the Priest's office in the order of his course before God, according to the custom of the Priesthood, his lot was, &c. — Catena Aurea by Aquinas

Lucas 1:9

Therefore, Zacharias enters the temple because it is the duty of priests to enter the sanctuary of God and to understand the deep mysteries of the heavens. The multitude prays outside, because they cannot penetrate the secrets and mysteries, they must humbly attend to the teachings of the more learned. But while Zacharias places incense on the altar, he learns of the birth of John; for while teachers burn with a greater flame of divine reading, they find that the grace of God through Jesus Christ is to come and emerge from within the depths of scriptures, as from the womb of Elizabeth. And this rightly through an angel, because the law is ordered by angels in the hand of a mediator. — On the Gospel of Luke

Lucas 1:9-10

[(as quoted by Aquinas, AD 1274)] It was not by a new lot that he was chosen when the incense was to be burnt, but by the old lot, whereby according to the order of his Priesthood he succeeded in the course of Abia. It follows, And all the multitude of the people, &c. Incense was ordered to be carried into the Holy of Holies by the High Priest, the whole people waiting without the temple. It was to be on the tenth day of the seventh month, and this day was to be called the day of expiation or propitiation, the mystery of which day the Apostle explaining to the Hebrews, points to Jesus as the true High Priest, who in His own blood has entered the secret places of heaven that he might reconcile the Father unto us, and intercede for the sins of those who still wait praying before the doors. — Catena Aurea by Aquinas

Lucas 1:10

By lot he was chosen to burn incense when he entered the temple of the Lord; and the whole multitude of people was praying outside at the hour of incense. He was not chosen by a new lot, for it was the incense to be burned, but he had been chosen by an ancient lot when first in the order of his priesthood he succeeded in the division of Abijah. But it was commanded that incense be carried into the Holy of Holies by the high priest, while all the people were waiting outside the temple, on the tenth day of the seventh month. And this day of atonement, or which they call the day of propitiation, which among us, due to the varied course of the moon by which the Hebrews compute their months, sometimes falls in the month of September, sometimes in October; because the month in which Passover is held, both by the ordained order and by the decree of the law, holds the beginning of the year, as the Lord said to Moses: "This month shall be to you the beginning of months; it shall be the first month of the year to you. On the tenth day of this month, every man shall take a lamb, etc." (Exodus XII). But of this day the Apostle, writing to the Hebrews, thus mentions: "Into the first tabernacle the priests always entered, performing the duties of the sacrifices; but into the second, the high priest alone once a year, not without blood which he offers, etc." (Hebrews IX). Expanding the mystery of this day, he shows that Jesus is true high priest, who, having completed the days of his office, that is, having fulfilled the dispensation of the flesh with his own blood, entered the secrets of heaven, to make the Father gracious unto us, and to intercede for the sins of those who are still waiting outside, praying and loving his coming. Therefore, fittingly, his descent on that day is announced by an angel, on which his ascension by the law was figured. For he who descended is the same also that ascended. (Ephesians IV): And, as the Psalm says, "His going forth is from the end of the heaven, and his meet is unto the end of it." (Psalm XVIII). — On the Gospel of Luke

Lucas 1:11

We must note that the angel bore witness to the grace about which he had come to give the good news—not only by the power of the words which he brought forward but also by the point in time and the location of the place in which he appeared. He appeared at the time when the priest was making an offering to express the fact that he was proclaiming the coming of the true and eternal high priest, who would be the true sacrificial offering for the salvation of the world. He stood beside the altar of incense to teach that he had come as the herald of a new covenant. There were two altars in the temple, which expressed the two covenants in the church. The first, the altar of burnt offerings, which was plated with bronze and was situated in front of the doors of the temple, was for the offering up of victims and sacrifices. It signified the fleshly-minded worshipers of the old covenant. Then there was the altar of incense, which was covered with gold and set near the entrance of the Holy of Holies, and was used to burn fragrant gums. This signified the interior and more perfect grace of the new covenant and its worshipers. — Homilies on the Gospels 2.19

Lucas 1:11

But an angel appeared to him, standing at the right side of the altar of incense. An angel appears well, and in the temple, and beside the altar, and on the right side, because clearly it proclaims both the coming of the true priest, and the mystery of the universal sacrifice, and the joy of the heavenly gift. For just as often the presence by the left portends evils, so by the right eternal goods are predicted. As it is sung in the praise of wisdom: Length of days is in her right hand; in her left hand are riches and glory. — On the Gospel of Luke

Lucas 1:12

And Zacharias was troubled when he saw, and fear fell upon him. But the angel said to him, etc. The angel comforts the trembling Zacharias, because just as it is of human frailty to be troubled by the vision of a spiritual creature, so it is of angelic kindness to soothe mortals, frightened by its presence, by immediately offering reassurance. On the contrary, it is of demonic ferocity always to shake those who are terrified by their presence with even greater horror, which is better overcome by no other reason than unwavering faith. — On the Gospel of Luke

Lucas 1:13

And your wife Elizabeth will bear you a son; and you shall call his name John. By saying the prayer is heard, he immediately promises the birth of his wife. Not that he who had entered to sacrifice for the people could have prayed for obtaining children, especially since no one prays for what he despairs of receiving. But so much did he despair of having children, remembering his own old age and his barren wife, that he did not believe the angel promising this; but what he says, your prayer has been heard, signifies for the redemption of the people: And your wife will bear you a son, unfolds the ordinance of that same redemption, namely that the son born to Zechariah would make way by proclaiming for that redeemer of the people. A sign of singular merit is given whenever a name is either imposed or changed by God upon men. Thus Abram, because he was to be the father of many nations, was called Abraham. Thus Jacob, because he saw God, deserved to be called Israel. Thus King Josiah, on account of the summit of his exceptional virtue, was named by God long before he was born. Therefore John is interpreted: in whom is grace, or the grace of the Lord. By this name it is declared that first, the grace is given to his parents, to whom a son would be born in their old age; then to John himself, who would be great before the Lord, and would be enriched by the gift of the Holy Spirit even from his mother's womb; finally also to the sons of Israel, whom he would turn to the Lord their God. — On the Gospel of Luke

Lucas 1:13

[(as quoted by Aquinas, AD 1274)] It is meant as a token of particular merit, when a man has a name given him or changed by God. — Catena Aurea by Aquinas

Lucas 1:13

[(as quoted by Aquinas, AD 1274)] John is therefore interpreted, "one in whom is grace, or the grace of God;" by which name it is declared, first, that grace was given to his parents, to whom in their old age a son was to be born; next, to John himself, who was to become great before the Lord; lastly, also to the children of Israel, whom he was to convert to the Lord. Hence it follows, And he shall be a joy unto thee, and a cause of rejoicing. — Catena Aurea by Aquinas

Lucas 1:13-14

Whenever in the Scriptures a name is imposed or changed … by God, it is indicative of great praise and virtue. It was good that our Redeemer's precursor was ordered to be called John. The name John means "the grace of the Lord" or "in whom there is grace." He received a special grace beyond other saints, that of being Christ's precursor. He came to proclaim a previously unheard of grace to the world, that of entry into heaven. Therefore he who was full of grace himself and who brought the good news of God's grace to the rest of humankind expressed even by his name a proclamation of grace. It was rightly foretold that there was to be cause for exultation for many persons at his birth, since it was through him that the Author of their regeneration was manifested to the world. — Homilies on the Gospels 2.19

Lucas 1:14

And there will be joy to you and exultation, and many will rejoice at his birth. The father rightfully rejoices because either born in old age or has received a son of such grace. Others also rejoice, to whom he will preach the hitherto unheard entrance of the kingdom of heaven. And it should be noted that many rejoice at the birth of the forerunner, but at the birth of the Lord, the angel announces great joy which will be for all the people. For evidently, this one comes to preach salvation to many, that one to grant it to all who wish. — On the Gospel of Luke

Lucas 1:15

For he will be great before the Lord, and he shall drink neither wine nor strong drink, and he will be filled with the Holy Spirit even from his mother's womb. It is a great virtue before the Lord to scorn earthly delights entirely while preaching heavenly joys in the desert. But also this stands out greatly before the Lord, even though it seems to be despised by men, that he, of whom no one among those born of women is greater, was beheaded by the whim of a wanton girl. The angel, who proposed his rank of greatness, explained afterwards, "And he shall drink neither wine nor strong drink." Sicera signifies drunkenness, a term used by the Hebrews for any drink that can cause inebriation, whether made from fruits, grains, or any other material. It was a specific rule in the law of the Nazarenes to abstain from wine and strong drink during the time of consecration. Thus, John, Samson, and Jeremiah, and others like them, strive to abstain from these things always, so that they may remain perpetual Nazarenes, that is, holy. For it is fitting that a vessel dedicated to heavenly grace be restrained from worldly enticements and not be inebriated with wine, in which is debauchery, but rather be filled with the new wine of the Holy Spirit. Therefore, correctly, as the inebriation of wine is taken away, the grace of the Spirit is accumulated. He showed himself to be filled with this grace (as it was foretold), when he leapt in the womb of his mother at the entrance of the blessed Mary, recognizing his office of forerunner and, as much as he could, proclaimed the coming of the Lord. — On the Gospel of Luke

Lucas 1:15

[(as quoted by Aquinas, AD 1274)] Sicera is interpreted "drunkenness," and by the word the Hebrews understand any drink that can intoxicate, (whether made from fruits, corn, or any other thing.) But it was part of the law of the Nazarites to give up wine and strong drink at the time of their consecration. (Numb. 6:5.) Hence John, and others like him, that they might always remain Nazarites, (i. e. holy,) are careful always to abstain from these things. For he ought not to be drunk with wine (in which is licentiousness) who desires to be filled with the new wine of the Holy Spirit; rightly then is he, from whom all drunkenness with wine is utterly put away, filled with the grace of the Spirit. But it follows, And he shall be filled with the Holy Spirit. — Catena Aurea by Aquinas

Lucas 1:16

And he will turn many of the children of Israel to the Lord their God, and he will go before him in the spirit and power of Elijah. When John, who bore witness to Christ, was baptizing people in his faith, he is said to have turned the children of Israel to the Lord their God; it is indeed clear that Christ is the Lord God of Israel. If, however, Christ is, or rather, since Christ is the Lord God of Israel, let the Arians cease from denying that Christ is the Lord God. Let the Photinians blush for giving Christ a beginning from the virgin. Let the Manicheans stop believing that there is one God of the people of Israel and another of the Christians. And because John is said to go before him, let them see that the eternal God before the ages was born as a man in time, and therefore is named by his precursor now as a man coming after him, now as the Son of God. He is well said to go before in the spirit and power of Elijah, for just as that one was the herald of the coming judge, so this one became the herald of the Redeemer. Whence both, following a very similar way of life, pursued the desert, lived frugally, were dressed simply, and were regarded with contempt. Both tolerate the madness of king and queen. That one divided the Jordan when he was about to seek heaven, this one converted men to the saving bath by which heaven may be sought. This one is associated with the Lord on earth, that one is manifested with him in glory. — On the Gospel of Luke

Lucas 1:16

[(as quoted by Aquinas, AD 1274)] Now since John (who, bearing witness to Christ, baptized the people in His faith) is said to have turned the children of Israel to the Lord their God, it is plain that Christ is the God of Israel. Let the Arians then cease to deny that Christ our Lord is God. Let the Photinians blush to ascribe Christ's beginning to the Virgin. Let the Manichæns no longer believe that there is one God of the people of Israel, another of the Christians. — Catena Aurea by Aquinas

Lucas 1:17

And he will turn the hearts of the fathers to their children, and the disobedient, etc. To turn the hearts of the fathers to their children means to infuse the spiritual knowledge of the holy ancients into the people through preaching. But the wisdom of the just is not to presume righteousness from the works of the law but to seek salvation through faith. So that although they observe the commands of the law, they may understand that they are saved by the grace of God through Christ. For the just shall live by faith (Rom. 1). And Peter spoke of the yoke of the law: "Which neither our fathers nor we were able to bear, but we believe that through the grace of the Lord Jesus we shall be saved, just as they (Acts 15)." Because this wisdom is long imparted to the unbelievers through John and through Elijah, it is rightly said about Elijah by Malachi in almost the same words as it was said about John by the angel: "Prepare a perfect people for the Lord." For because it was said that Zacharias was heard when supplicating for the people, it teaches in what order that people ought to be saved and perfected, namely by the preaching of John in repenting and believing in Christ. — On the Gospel of Luke

Lucas 1:17

Both Elijah and John were celibate. Both wore rough dress. Both spent their lives in the wilderness. Both were heralds of the truth. Both underwent persecution for justice's sake at the hands of a king and queen—the former at the hands of Ahab and Jezebel, the latter at the hands of Herod and Herodias. The former, lest he be killed by the wicked, was carried up to heaven in a fiery chariot. The latter, lest he be overcome by the wicked, sought the heavenly kingdom by his martyrdom, which was accomplished in spiritual combat. — Homilies on the Gospels 2.23

Lucas 1:17

[(as quoted by Aquinas, AD 1274)] But what was foretold of Elias by Malachi, is now spoken by the angel of John; as it follows, That he should turn the hearts of the parents to the children; (Mal. 4:5, 6.) pouring into the minds of the people, by his preaching, the spiritual knowledge of the ancient saints. And the disobedient to the wisdom of the just; i. e. not laying claim to righteousness from the works of the law, but seeking salvation by faith. (Rom. 10. sup.) — Catena Aurea by Aquinas

Lucas 1:17

[(as quoted by Aquinas, AD 1274)] But because he had said that Zacharias' prayer for the people was heard, he adds, To make ready a people prepared for the Lord; by which he teaches in what manner the same people must be healed and prepared; namely, by repenting at the preaching of John and believing on Christ. — Catena Aurea by Aquinas

Lucas 1:18

[(as quoted by Aquinas, AD 1274)] As if he says, "If it were man who promised these miracles, one might with impunity demand a sign, but when an angel promises, it is then not right to doubt. It follows; And I am sent to speak to thee. — Catena Aurea by Aquinas

Lucas 1:18

And Zacharias said to the angel, "How shall I know this? For I am an old man, and my wife is advanced in her days." Hesitating because of the magnitude of the promises, he seeks a sign by which he might be able to believe, to whom the mere vision or address of the angel should have been sufficient for a sign. Therefore, he suffered the deserved punishment of silence for his disbelief, where the same silence was both the sign of the faith he sought and the punishment for the unbelief he deserved. — On the Gospel of Luke

Lucas 1:19

And the angel answered him, saying: I am Gabriel, who stands in the presence of God, and I have been sent to speak to you and to bring you this good news. And behold, you will be silent and unable to speak until the day these things come to pass, because you did not believe my words. It should be understood that if a man were to promise such things, it would be permissible to demand a sign with impunity; but since it is an angel who promises, it no longer becomes appropriate to doubt. And he gives a sign that is requested, so that he who spoke in disbelief may now learn to believe by remaining silent. It is to be noted here that the angel declares that he stands before God and has been sent to announce the good news to Zechariah. Because even when angels come to us, they fulfill their ministry outwardly, yet they are never absent inwardly through contemplation. And so they are both sent and present, because although an angelic spirit is circumscribed, the highest spirit himself who is God is not circumscribed. Therefore, angels are both sent and stand before Him, because whenever they come sent, they run within Him. — On the Gospel of Luke

Lucas 1:19

[(as quoted by Aquinas, AD 1274)] Here we must remark, that the angel testifies, that he both stands before God, and is sent to bring good tidings to Zacharias. — Catena Aurea by Aquinas

Lucas 1:20

[(as quoted by Aquinas, AD 1274)] But he gives him the sign which he asks for, that he who spoke in unbelief, might now by silence learn to believe; as it follows; and, behold, thou shall be dumb. — Catena Aurea by Aquinas

Lucas 1:20

But he who pretends not to believe what he has heard is punished with the penalty of silence, because he is mute who does not understand the spiritual sense within the letters. Nor does such a one know how to give words to the people like a teacher, but, lacking the word and reason, he, so to speak, makes silent gestures. Such was then the priesthood of the Jews, when they did not care to understand the reason for sacrifices or the declarations of the prophets. While Zacharias remains mute, Elisabeth conceives John, because although the priests may not understand the distinction of faith, and the Pharisees and Scribes lose it, so that neither themselves enter nor permit their listeners to enter, yet the interior of the law abounds with the sacraments of Christ. — On the Gospel of Luke

Lucas 1:21

And the people were waiting for Zechariah and were wondering at his delay in the temple. But when he came out, he was unable to speak to them. And they realized that he had seen a vision in the temple, and he was making signs to them and remained mute. And it happened that when the days of his service were completed, he went home. This is what I said: that during their turn of duty, priests, being engaged solely in the temple's duties, not only refrained from the embrace of their wives but also from entering their own homes. From this, an example of maintaining perpetual chastity is given to the priests of our time, who are always commanded to serve at the altar. For since in those days the priesthood succession was sought from the line of Aaron, it was necessary to provide for a time to produce offspring. But because now it is not a carnal succession but a spiritual perfection that is sought, consequently, priests are commanded to always abstain from wives and always maintain chastity, so they can always serve at the altar. — On the Gospel of Luke

Lucas 1:23-24

[(as quoted by Aquinas, AD 1274)] During the time of their course, the priests of the temple were so occupied by their office, that they kept themselves not only from the society of their wives, but even from the very threshold of their houses. Hence it is said, And it came to pass, that, as soon as the days were accomplished, &c. For as there was then required a priestly succession from the root of Aaron, of necessity then a time was appointed for keeping up the inheritance. But as now not a carnal succession, but spiritual perfection, is looked for, the priests are enjoined (in order that they might ever be able to serve the altar) the perpetual observance of chastity. It follows: But after those days, &c. that is, after the days of Zacharias's ministration were completed. But these things were done in the month of September, the twenty-second day of the month, upon which the Jews were bound to observe the feast of the Tabernacles, just before the equinox, at which the night began to be longer than the day, because Christ must increase, but John must decrease. And those days of fasting were not without their meaning; for by the mouth of John, repentance and mortification were to be preached to men. It follows: And she hid herself. (see John 3:30.) — Catena Aurea by Aquinas

Lucas 1:24

After these days, Elizabeth, his wife, conceived. Specifically, after the days of Zacharias' duty were completed. John, the bishop of the city of Constantinople, mentioning this most holy conception, said: "These events occurred in the month of September, on the eighth day before the Kalends of October, when the moon was beginning its eleventh day, at the time when it was necessary for the Jews to celebrate the fast of Scenopegia. And it was found that the same day, the eighth day before the Kalends of October, was the equinox, on which the beginning of the night is longer than the day. For he must increase, but I must decrease," (John 3). Indeed, the light had been diminished by the darkness, when the Jews, according to the law and prophecy, offered sacrifices to God; in which time John was conceived. For these are the things that were offered for the people's sins, which were to cease when John, the Baptist, was conceived. And therefore, Zacharias, his father, a priest of the Jews, became mute, because their sacrifices, which were offered for the people's sins, had to cease and fall silent. For the only priest was coming, who from his own lamb offered as a sacrifice, would offer the sacrifice to God for the sins of all. From the words of the Blessed John, we are taught that on the first day after the day of atonement, the change of the priestly order was celebrated, and therefore on this day the conception of the Lord's forerunner occurred. This day, not by chance, is a day of fasting and affliction foretold by the angel, because through him affliction of repentance was to be preached to men. — On the Gospel of Luke

Lucas 1:24

And Elisabeth rightly hides her conception for five months, whether because the lawgiver Moses in five books mystically designated the mysteries of Christ, or because the entire series of the Old Testament prefigures that same dispensation of Christ through the deeds or words of saintly people in the five ages of the world. And therefore, because the incarnation of Christ would happen either in the sixth age of the world or to fulfill the law, it is rightly in the sixth month of Elisabeth's conception that the angel was sent to Mary to announce that the Savior would be born, as the following lesson in order explains. — On the Gospel of Luke

Lucas 1:24

[(as quoted by Aquinas, AD 1274)] Now mystically by Zacharias may be signified the Jewish Priesthood, by Elisabeth the law itself; which, well administered by the teaching of the Priests, ought to have borne spiritual children to God, but was not able, because the Law made no one perfect. (Heb. 7:19, 1 Tim. 1:8.) Both were just, because the law is good, and the Priesthood for that time holy; both were well stricken in years, because at Christ's coming both the Law and Priesthood were just bending to old age. Zacharias enters the temple, because it is the priest's office to enter into the sanctuary of heavenly mysteries. There was a multitude without the doors, because the multitude cannot penetrate mysteries. When he places frankincense on the altar, he discovers that John will be born; for while the teachers are kindled with the flame of divine reading, they find the grace of God flow to them through Jesus: and this is done by an angel, for the Law was ordained by angels. (Gal. 3:19.) And yet Elisabeth conceives John, because the more inward parts of the Law abound with sacraments of Christ. She conceals her conception five months, because Moses in five books set forth the mysteries of Christ; or because the dispensation of Christ is represented by the words or deeds of the saints, in the five ages of the world. — Catena Aurea by Aquinas

Lucas 1:25

And she hid herself for five months, saying, "Thus has the Lord dealt with me in the days when He looked on me, to take away my reproach among people." How much care the saints take to admit nothing shameful that should make them blush is shown by Elisabeth, who is even embarrassed by the gifts she desired to receive. And although she rejoices in the removal of the reproach of sterility, she is modest regarding the birth in her advanced age. But the burden of motherhood is a cause of shame only as long as the honor of having a child remains hidden. For she who concealed herself because she had conceived a son, when the blessed Mother of God came in, joyfully exclaimed, because she was about to bear a prophet. — On the Gospel of Luke

Lucas 1:26

The first cause of human perdition occurred when a serpent was sent by the devil to a woman who was to be deceived by the spirit of pride. Moreover, the devil himself came in the serpent, who, once he had deceived our first parents, stripped humankind of the glory of immortality. Because death made its entrance through a woman, it was fitting that life return through a woman. The one, seduced by the devil through the serpent, brought a man the taste of death. The other, instructed by God through the angel, produced for the world the Author of salvation. — Homilies on the Gospels 1.3

Lucas 1:26

Now Gabriel means "strength of God." Rightly he shone forth with such a name, since by his testimony he bore witness to the coming birth of God in the flesh. The prophet said this in the psalm, "The Lord strong and powerful, the Lord powerful in battle"—that battle, undoubtedly, in which he [Christ] came to fight "the powers of the air" and to snatch the world from their tyranny. — Homilies on the Gospels 1.3

Lucas 1:26

In the sixth month, the angel Gabriel was sent by God to a city of Galilee named Nazareth. Therefore, angels are called by private names so that it may be understood by the names even in their activities what they are capable of. For neither in that holy city, which He perfects with full knowledge of the vision of Almighty God, do they thus receive proper names, nor can their persons be unknown without names: but when they come to minister something to us, they also take names from their ministries among us. To Mary the virgin, then, Gabriel is sent, who is named the strength of God. For he was indeed coming to announce Him who deigned to appear humble to wrestle down the airy powers. Of whom the Psalmist says, "The Lord strong and mighty, the Lord mighty in battle" (Psalm 24). And again, "The Lord of hosts, he is the king of glory" (ibid.). Therefore, by the strength of God He was to be announced, who is the Lord of powers and mighty in battle, coming to war against the airy powers. Understand the sixth month as March, on the twenty-fifth day of which our Lord is said both to have been conceived and to have suffered, just as He is said to have been born on the twenty-fifth day of the month of December. Because whether we believe that the vernal equinox happens today (as some think) or that the winter solstice occurs at that time, it is surely fitting that He who illuminates every man coming into the world should be conceived or born with the increase of light. But if someone should prove that before the time of the Lord's nativity and conception, light either increased or overcame the darkness, we also say that John then preached the kingdom of heaven before His face and now too, preachers are commanded, "Prepare the way for him who ascends above the sunset" (Psalm 68). Why John was conceived around the autumn equinox and born around the summer solstice, he himself teaches either from his own or from the persona of the Old Testament (as many claim); "He must increase, but I must decrease" (John 3). — On the Gospel of Luke

Lucas 1:26-27

[(as quoted by Aquinas, AD 1274)] And yet Elisabeth conceives John, because the more inward parts of the Law abound with sacraments of Christ. She conceals her conception five months, because Moses in five books set forth the mysteries of Christ; or because the dispensation of Christ is represented by the words or deeds of the saints, in the five ages of the world. Because either the Incarnation of Christ was to be in the sixth age of the world, or because it was to serve to the fulfilling of the law, rightly in the sixth month of John's conception was an angel sent to Mary, to tell her that a Saviour should be born. Hence it is said, And in the sixth month, &c. We must understand the sixth month to be March, on the twenty-fifth day of which our Lord is reported to have been conceived, and to have suffered, as also to have been born on the twenty-fifth day of December. But if either the one day we believe to be the vernal equinox, or the other the winter solstice, it happens that with the increase of light He was conceived or born Who lighteneth every man that cometh into the world. But if any one shall prove, that before the time of our Lord's nativity or conception, light began either to increase, or supersede the darkness, we then say, that it was because John, before the appearance of His coming, began to preach the kingdom of heaven. (in Homil. de fest Annunt.) It was a fit beginning for man's restoration, that an angel should be sent down from God to consecrate a virgin by a divine birth, for the first cause of man's perdition was the Devil sending a serpent to deceive a woman by the spirit of pride. (in Homil. de Annunt. sup.) Which last applies not only to Joseph, but also to Mary, for the Law commanded that every one should take a wife out of his own tribe or family. It follows, And the virgin's name was Mary. Maria, in Hebrew, is the star of the sea; but in Syriac it is interpreted Mistress, and well, because Mary was thought worthy to be the mother of the Lord of the whole world, and the light of endless ages. — Catena Aurea by Aquinas

Lucas 1:27

As to why he wished to be conceived and born not of a simple virgin but of one who was betrothed to a man, several of the Fathers have put forward reasonable answers. The best of these is to prevent her from being condemned as guilty of defilement if she were to bear a son when she had no husband. Then too, in the things the care of a home naturally demands, the woman in labor would be sustained by a husband's care. Therefore blessed Mary had to have a husband who would be both a perfectly sure witness to her integrity and a completely trustworthy foster father for our Lord and Savior, who was born of her. He was a husband who would, in accordance with the law, make sacrificial offerings to the temple for him when he was an infant. He would take him, along with his mother, to Egypt when persecution threatened. He would bring him back and would minister to the many other needs consequent upon the weakness of the humanity which he had assumed. It did no great harm if, for a time, some believed that he was Joseph's son, since from the apostles' preaching after his ascension it would be plainly evident to all believers that he had been born of a virgin. — Homilies on the Gospels 1.3

Lucas 1:27

To a virgin betrothed to a man whose name was Joseph of the house of David, and the virgin's name was Mary. For many reasons, the Savior wished to be born not of a simple virgin, but of one betrothed. Firstly, evidently, so that through Joseph's lineage, to whom Mary was a relative, Mary's origin could also be known. For it is not the custom of Scripture to trace the genealogy of women. For it can be understood from both that it is said of the house of David. Next, lest she should be stoned by the Jews as an adulteress, preferring that some should doubt her origin rather than the chastity of the parent. At the same time, it removes the occasion for impudent virgins, lest they say the mother of the Savior was defamed by false suspicions. Thirdly, so that while fleeing to Egypt and then returning, she would have the solace of a husband, who would exist equally as a protector and witness of her intact virginity. Fourthly, lest her birth be exposed to the devil; who if he knew he was born of a virgin, might perhaps fear to hand him over to death as eminently as other men. But Mary is called in Hebrew the star of the sea, and in Syriac lady; and rightly so, because she deserved to give birth to the Lord of the whole world, and the perpetual light for the ages. — On the Gospel of Luke

Lucas 1:28

And the angel entered to her and said, Hail, full of grace, the Lord is with you: blessed are you among women. It is rightly that she is called full of grace, because she obviously attained the grace that no other had merited, that she would conceive and bear the author of grace himself. — On the Gospel of Luke

Lucas 1:28

Truly full of grace was she, upon whom it was conferred by divine favor that, first among women, she should offer God the most glorious gift of her virginity. Hence she who strove to imitate the life of an angel was rightfully worthy to enjoy the experience of seeing and speaking with an angel. Truly full of grace was she to whom it was granted to give birth to Jesus Christ, the very one through whom grace and truth came. And so the Lord was truly with her whom he first raised up from earthly to heavenly desires, in an unheard of love of chastity, and afterwards sanctified, by means of his human nature, with all the fullness of his divinity. Truly blessed among women was she who without precedent in the womanly state rejoiced in having the honor of parenthood along with the beauty of virginity, inasmuch as it was fitting that a virgin mother bring forth God the Son. — Homilies on the Gospels 1.3

Lucas 1:28-29

[(as quoted by Aquinas, AD 1274)] Maria, in Hebrew, is the star of the sea; but in Syriac it is interpreted Mistress, and well, because Mary was thought worthy to be the mother of the Lord of the whole world, and the light of endless ages. — Catena Aurea by Aquinas

Lucas 1:29

When she heard this, she was troubled at his saying, and considered what manner of salutation this might be. Learn the virgin by her manners, learn the virgin by her modesty, learn the virgin by her prophecy, learn the virgin by her mystery. It is the nature of virgins to be startled and to fear every man's approach, to revere every man's speech. Let women learn to imitate the resolve of modesty. Alone in her innermost chambers where no men might see her, the angel alone found her, alone without a companion, alone without a witness, lest she be corrupted by any degenerate affection, she is greeted by the angel. Learn, virgin, to avoid the wantoness of words. Even Mary feared the angel's salutation. Nevertheless, she was thinking, he said, what manner of salutation this might be. And so with modesty, because she was afraid; with prudence, because she marveled at the new formula of blessing, which had been nowhere read, nowhere before discovered. — On the Gospel of Luke

Lucas 1:30

And the angel said unto her, Fear not, Mary, for thou hast found favor with God. Having seen that she was troubled by an unusual greeting, as it were, which was kept for her alone, calling her more familiarly by her name, he bids her not to fear. And because he had called her full of grace, he further establishes that grace and explains it more abundantly, saying: — On the Gospel of Luke

Lucas 1:31

[(as quoted by Aquinas, AD 1274)] Jesus is interpreted Saviour, or Healing. — Catena Aurea by Aquinas

Lucas 1:31

Behold, thou shalt conceive in thy womb, and bring forth a Son, and shalt call his name Jesus. Jesus is interpreted as savior or saving. The angel addressing Joseph explained the sacrament of this name: For he, he said, shall save his people from their sins. He did not say the people of Israel, but his people, that is, called into the unity of faith from among the uncircumcision and the circumcision, where, gathered from different parts, there might be one shepherd and one flock. — On the Gospel of Luke

Lucas 1:31-32

We should carefully note the order of the words here, and the more firmly they are engrafted in our heart, the more evident it will be that the sum total of our redemption consists in them. For they proclaim with perfect clarity that the Lord Jesus, that is, our Savior, was both the true Son of God the Father and the true Son of a mother who was a human being. "Behold," he says, "you will conceive in your womb and give birth to a son" - acknowledge that this true human being assumed the true substance of flesh from the flesh of the Virgin! "He will be great and will be called the Son of the Most High" - confess too that this same Son is true God of true God, coeternal Son forever of the eternal Father! — Homilies on the Gospels 1.3

Lucas 1:32

He will be great, and will be called the Son of the Most High. And the Lord God will give him the throne of David his father. It is said of John that he will be great, but he as a great man, this one however as a great God. For he will be great before the Lord, but this one, it says, will be great, and will be called the Son of the Most High. Therefore, the same Son of the Most High who was conceived and born in the virginal womb. The same man in time, created from the mother, who is God born from the Father before all times. But if the same man who is God, Nestorius must cease to say that only a man was born from a virgin, and that he was received by the Word of God, not into the unity of person, but into an inseparable association. Otherwise, he is found to assert not one Christ, true God and man, but two (which is impious to say), and thus to preach not the Trinity, but a quaternity. However, the Catholic faith rightly confesses one Christ as one man of both flesh and soul, just as the angelic words signify, which had asserted that the throne of David his father was to be given to him. For he who would have the same father David, whom he declares will be called the Son of the Most High, demonstrates one person of Christ in two natures. He received the throne of David, so that certainly he might call to the eternal kingdom the people to whom David once and his sons provided temporal rule, which has been prepared for them from the foundation of the world. — On the Gospel of Luke

Lucas 1:32

[(as quoted by Aquinas, AD 1274)] Let Nestorius then cease to say that the Virgin's Son is only man, and to deny that He is taken up by the Word of God into the unity of the Person. For the Angel when he says that the very same has David for His father whom he declares is called the Son of the Highest, demonstrates the one Person of Christ in two natures. The Angel uses the future tense (vocabitur, regnabit) not because, as the Heretics say, Christ was not before Mary, but because in the same person, man with God shares the same name of Son. — Catena Aurea by Aquinas

Lucas 1:32-33

The time had come when, having redeemed the world through his blood, he was to be acknowledged as king not of the house of David alone but also of the whole church; moreover, that he was maker and governor of all generations. Hence the angel properly said afterwards, "and the Lord God will give him the seat of David his father," and he immediately added, "and he will reign in the house of Jacob forever." Now the house of Jacob refers to the universal church, which through its faith in and confession of Christ pertains to the heritage of the patriarchs—either among those who took their physical origin from the stock of the patriarchs or among those who, though brought forth with respect to the flesh from other countries, were reborn in Christ by the spiritual washing. — Homilies on the Gospels 1.3

Lucas 1:33

And he shall reign over the house of Jacob forever, and of his kingdom there shall be no end. And Isaiah said: His empire will be multiplied, and there shall be no end of peace. Upon the throne of David, and upon his kingdom, to establish it and to uphold it in judgement and in justice (Isa. IX). He did not say in the acquisition of earthly glories and treasures, not in the victory over many nations or the subjugation of proud cities, but in judgment and justice. For by these the kingdom of Christ is multiplied and established, both in each of the faithful and in the universal Church throughout the earth. For he calls the whole Church the house of Jacob, which, whether born from a good root or grafted in, although it was a wild olive, is rightfully grafted into a good olive tree by faith. After the triumph of his passion, the Savior addressing it says: "You who fear the Lord, praise him; all you offspring of Jacob, glorify him" (Psal. XXI). However, Jesus is not said to be great in future words and to be called the Son of the Most High, to accept the scepter of David, and to reign over the house of Jacob, because, as the heretics senselessly think and fall away from the truth, Christ did not exist before Mary, but that the man assumed into God was glorified by that glory which the Word of God had with the Father before the world was; that is, the same name of the Son would mean the same person of Christ, man with God, full of grace and truth. — On the Gospel of Luke

Lucas 1:33

[(as quoted by Aquinas, AD 1274)] Or by the house of Jacob he means the whole Church which either sprang from a good root, or though formerly a wild olive branch, has yet been for a reward of its faith grafted into the good olive tree. (Rom. 11:17.) — Catena Aurea by Aquinas

Lucas 1:34

But Mary said to the angel: How will this be, since I do not know a man? She reverently expressed the purpose of her mind, that is, that she had decided to lead a virginal life. Because she was the first among women to devote herself to such great virtue, she rightfully deserved, by unique merit, to excel in blessedness above other women. How, she said, will this be? She did not say: How will I know this; but, How will this be, she said, since I do not know a man. She inquired about the order of obedience to which she should submit, not asking for a sign to believe. For it did not befit the virgin chosen to bear God to exist in doubtful mistrust but in cautious prudence, since man could not easily know the mystery that was hidden in God through the ages. Therefore, because she had read, Behold a virgin shall conceive, and bear a son, but had not read how it could happen, rightfully believing in what she had read, she asked the angel about what she did not find in the prophet (Isaiah VII). — On the Gospel of Luke

Lucas 1:34-35

Lucas 1:35

And the angel, responding, said to her: The Holy Spirit will come upon you, and the power of the Most High will overshadow you. Not by the seed of man, which you do not know, he said, but by the work of the Holy Spirit by which you are filled, you will conceive. There will be conception in you, desire will not be. There will be no heat of lust, where the Holy Spirit makes a shadow. Indeed, in that he said, And the power of the Most High will overshadow you, both natures of the incarnate Savior can also be indicated. For a shadow is usually formed by both light and a body. And to whom it is overshadowed, indeed by the light or heat of the sun it is refreshed as much as is sufficient, but the heat of the sun itself, lest it be unbearable, is moderated by an intervening light cloud or some other body. Therefore, to the Blessed Virgin, because as a pure human she could not fully contain all the fullness of the divinity bodily, the power of the Most High overshadowed, that is, the incorporeal light of divinity assumed a body in her of humanity. Of which the prophet beautifully says: Behold, the Lord, he says, ascends upon a light cloud, and will enter Egypt (Isaiah 19), which is to say: Behold, the Word of God coeternal with the Father, and light from light born before the ages, will assume flesh at the end of the ages and a soul not weighed down by any burden of sin, and from the virginal womb, as a bridegroom from his chamber, (Psalm 18) will come forth into the world. — On the Gospel of Luke

Lucas 1:35

Therefore, the holy one to be born from you will be called the Son of God. In distinction from our holiness, Jesus is asserted to be uniquely holy in his birth. For we, even if we are made holy, are not born holy, because we are constrained by the condition of corruptible nature itself. Rightly, then, we each lament with the Prophet, saying: "Behold, I was conceived in iniquities, and in sins did my mother conceive me" (Psalm 50). But He alone is truly holy who, to overcome the condition of corruptible nature itself, was not conceived from a commingling of carnal union. "The holy one," He says, "will be called the Son of God." What do you say here, Nestorian, who denies the blessed Mary to be the Mother of God, trying to attack the clearly open truth? Behold, It said that God will come, the Son of God will be born. How, then, either is the Son of God not God, or the one who bore God, how can she not be Θεοτόκος, that is, the Mother of God? — On the Gospel of Luke

Lucas 1:36

Now when the mediator between God and human beings appeared in the world, it was fitting that he had his physical origin from both tribes because, in the humanity which he assumed, he would possess the roles of both priest and king. — Homilies on the Gospels 1.3

Lucas 1:36

And behold, your cousin Elizabeth, she has also conceived a son in her old age. And this is the sixth month for her who was called barren, for with God, nothing will be impossible. Lest the Virgin doubt her ability to give birth, she receives the example of the barren old woman who is to give birth, in order to learn that all things are possible with God, even those that seem contrary to the natural order. If anyone is troubled by how he calls Elizabeth the cousin of Blessed Mary, since one comes from the house of David and the other from the daughters of Aaron, let him note that their ancestors of both tribes could have joined in marriage by children given to each other. And if this explanation is not sufficient for one arguing more contentiously, as though this could not have happened contrary to the interdiction of the law, let him read Exodus, where it is written: "Aaron took Elizabeth, the daughter of Amminadab, the sister of Nahshon, as a wife, and she bore him Nadab, and Abihu, Eleazar, and Ithamar" (Exodus 6). And let him see that before the law's decree, by divine providence, the priestly and royal lineage had already been joined. Thus, the Lord Jesus Christ, who according to the flesh was to be a true King and Priest, would take this flesh from both lineages, namely David and Aaron. Hence, in this dual lineage, the mystical chrism was celebrated according to the law, a foretelling of both the name and generation of Christ. And David himself, entering the house of God, received the holy bread and the sword as a king and priest. He was prefiguring the one who would come from his seed, who would fight for our freedom by the right of a king, and for our absolution would offer the bread of his flesh. — On the Gospel of Luke

Lucas 1:36-37

[(as quoted by Aquinas, AD 1274)] So it was then, lest the virgin should despair of being able to bear a son, that she received the example of one both old and barren about to bring forth, in order that she might learn that all things are possible with God, even those which seem to be opposed to the order of nature. Whence it follows, For there shall be no word (verbum) impossible with God. — Catena Aurea by Aquinas

Lucas 1:38

[(as quoted by Aquinas, AD 1274)] Having received the consent of the virgin, the angel soon returns heavenward, as it follows, And the angel departed from her. — Catena Aurea by Aquinas

Lucas 1:38

But Mary said: Behold the handmaid of the Lord. Let it be done to me according to your word. How great the humility with devotion, who wishes for the angel's promise to be fulfilled, and calls herself, though chosen to be the mother, the handmaid. She most explicitly insinuates that she claims no merit for herself in that she complies with the Lord's commands. Let it be (she says), conceived without a man's seed in the virgin, let it be born of the Holy Spirit in full flesh, let the Holy one be born from a mother woman without a human father, let him be called the Son of God. — On the Gospel of Luke

Lucas 1:38

And the angel departed from her. Rising in those days, Mary went into the hill country with haste to a city of Judah. With the virgin's consent granted, the angel soon returned to the heavens, she sought the mountains. She hastens to visit Elizabeth, not as one who is incredulous about the oracle, nor doubtful about the example, but joyful for the vow, and devout for the duty. At the same time, she provides a typical example, that every soul which has conceived the word of God in the mind immediately ascends the lofty peaks of virtues with the step of love, so as to penetrate the city of Judah, that is, of confession and praise, and to be able to dwell as it were for three months in it, up to the perfection of faith, hope, and charity. — On the Gospel of Luke

Lucas 1:39-40

She went so that she could offer her congratulations concerning the gift which she had learned her fellow servant had received. This was not in order to prove the word of the angel by the attestation of a woman. Rather it was so that as an attentive young virgin she might commit herself to ministry to a woman of advanced age. — Homilies on the Gospels 1.4

Lucas 1:39-40

[(as quoted by Aquinas, AD 1274)] But every soul which has conceived the word of God in the heart, straightway climbs the lofty summits of the virtues by the stairs of love, so as to be able to enter into the city of Juda, (into the citadel of prayer and praise, and abide as it were for three months in it,) to the perfection of faith, hope, and charity. — Catena Aurea by Aquinas

Lucas 1:40

And she entered the house of Zechariah and greeted Elizabeth. Learn, O virgin, the humility of Mary, so that you may be chaste in body and devout in heart. The younger visits the elder, the virgin greets the wife. For it is fitting that the more chaste the virgin, the more humble she should be, and by deferring to elders, she may commend the habit of chastity with the testimony of humility. Alternatively: Mary to Elizabeth, the Lord came to John, so that this one might be filled with the Holy Spirit, and that one might consecrate baptism. The humility of the greater is indeed the exaltation of the lesser. Consequently, it follows: — On the Gospel of Luke

Lucas 1:41

[(as quoted by Aquinas, AD 1274)] Nor is it to be wondered at, that our Lord, about to redeem the world, commenced His mighty works with His mother, that she, through whom the salvation of all men was prepared, should herself be the first to reap the fruit of salvation from her pledge. — Catena Aurea by Aquinas

Lucas 1:41

And it happened when Elizabeth heard the greeting of Mary, the infant leaped in her womb, and Elizabeth was filled with the Holy Spirit. See the distinction and the proprieties of each word. Elizabeth heard the voice first, but John felt the grace first. She heard by the order of nature, he leaped by the reason of the mystery. She sensed the coming of Mary, he sensed the coming of the Lord. These speak of grace, those inwardly work, and they undertake the mystery of piety by the progress of the mothers, and with a double miracle, the mothers prophesy by the spirit of the little ones. The infant leaped, and the mother was filled. The mother was not filled before the child, but as the child was filled with the Holy Spirit, he also filled the mother. — On the Gospel of Luke

Lucas 1:42

"Blessed is the fruit of your womb"—since through you we have recovered both the seed of incorruption and the fruit of our heavenly inheritance, which we lost in Adam. — Homilies on the Gospels 1.4

Lucas 1:42

[Elizabeth is attributed] properly with a great voice because she recognized the great gifts of God … [and] she sensed that he whom she knew to be present everywhere was also present bodily there. Indeed, by a "great" voice is not to be understood so much a loud voice as a devoted one. She was not capable of praising the Lord with the devotion of a moderate voice. Being full of the Holy Spirit, she was on fire, harboring in her womb the one than whom no one of those born of woman would be greater. She rejoiced that he had come there—he who, conceived from the flesh of a virgin mother, would be called, and would be, the Son of the Most High. — Homilies on the Gospels 1.4

Lucas 1:42

[(as quoted by Aquinas, AD 1274)] This is the fruit which is promised to David, Of the fruit of thy body will I set upon thy throne. (Ps. 132:11.) — Catena Aurea by Aquinas

Lucas 1:42

[(as quoted by Aquinas, AD 1274)] Mary is blessed by Elisabeth with the same words as before by Gabriel, to show that she was to be reverenced both by men and angels. — Catena Aurea by Aquinas

Lucas 1:42

And she cried out with a loud voice and said: Blessed are you among women, and blessed is the fruit of your womb. It should be noted that the prophecy about Christ mentioned previously is fulfilled not only through the miracles of events but also through the specificity of the words. For this is the fruit that is promised to the patriarch David under oath: From the fruit of your womb, I will place someone on my throne (Psalm 131). At the same time, it should be observed that Mary is blessed by Elizabeth with the same voice as by Gabriel, showing that she is to be revered by both angels and humans and rightly preferred above all other women. — On the Gospel of Luke

Lucas 1:43

And how has this happened to me, that the mother of my Lord should come to me? She does not inquire as if she does not know what she indeed recognizes to be of the Holy Spirit, namely, that she is blessed by the mother of the Lord for the advancement of her offspring, but, struck by the novelty of the miracle, she confesses that this is not of her own merit but of divine gift. — On the Gospel of Luke

Lucas 1:43

"And whence does this happen to me, that the mother of my Lord should come to me?" Oh! What great humility in the mind of the prophet! How true the utterance of the Lord, in which he said, "Upon whom does my spirit rest if not upon one who is humble and quiet and who trembles at my words?" As soon as Elizabeth saw the one who had come to her, she recognized that she was the mother of the Lord. But she discovered in herself no such merit by which she might have become worthy to be visited by such a guest. "Whence does this happen to me," she asked, "that the mother of my Lord should come to me?" Undoubtedly the very Spirit who conferred upon her the gift of prophecy at the same time endowed her with the favor of humility. Filled with the prophetic spirit, she understood that the mother of the Savior had drawn near to her. But being discreet in the spirit of humility, she understood that she herself was less than worthy of Mary's coming. — Homilies on the Gospels 1.4

Lucas 1:44

For behold, as soon as the sound of your greeting reached my ears, the child leaped for joy in my womb. Elizabeth was embarrassed by the burden of pregnancy as long as she did not know the mystery of the religion. But she who hid herself because she had conceived a son began to boast because she was bearing a prophet. And she who was previously embarrassed now blesses, and she who doubted before is now affirmed. For behold (she says), as soon as the sound of your greeting reached my ears, the child leaped for joy in my womb. Therefore, she cried out with a loud voice when she sensed the Lord's coming, because she believed the birth to be religious. For there was no cause for shame where faith in the given birth of the prophet newly ascended, not affected. — On the Gospel of Luke

Lucas 1:45

And blessed is she who believed, for there will be a fulfillment of those things which were told her from the Lord. You see that Mary did not doubt, but believed, and therefore attained the fruit of faith. Blessed (she says) is she who believed. And indeed she is truly blessed, who is more excellent than the priest. While the priest doubted, the virgin corrected the error. Nor is it surprising if the Lord, about to redeem the world, began His work with His mother, so that she through whom salvation was being prepared for all, might receive the first fruit of salvation from the pledge. And it is equally noteworthy how much grace adorned the soul of Elizabeth when Mary entered, whom she enlightened simultaneously concerning the past, present, and future by the spirit of prophecy. For by saying, Blessed is she who believed, she clearly indicates that she recognized by the spirit the words of the angel that were spoken to Mary. And by adding: For there will be a fulfillment of those things which were told you by the Lord, she also foresaw what would follow in the future. And naming her the mother of her Lord, because she understood that she was carrying the Redeemer of the human race in her womb. — On the Gospel of Luke

Lucas 1:46

And Mary said: My soul magnifies the Lord. And my spirit has rejoiced in God my Savior. The Lord has raised me up to such and such an unheard-of honor, which cannot be explained by the service of any language, but can barely be comprehended by the feeling of the innermost heart, and thus I offer all the strength of my soul in praiseful thanks, I joyfully devote whatever I live, feel, and know in contemplation of His greatness, which has no end, because my spirit rejoices in the same Jesus, that is, the Savior, in whose eternal divinity my flesh rejoices in temporal conception. Similar to this is what the Psalmist says: And my soul shall exult in the Lord, and shall be delighted above His salvation (Psalm 35). For he indeed venerated the Father and the Son with equal love. — On the Gospel of Luke

Lucas 1:47

[(as quoted by Aquinas, AD 1274)] Because the spirit of the Virgin rejoices in the eternal Godhead of the same Jesus. (i. e. the Saviour,) whose flesh is formed in the womb by a temporal conception. — Catena Aurea by Aquinas

Lucas 1:48

[(as quoted by Aquinas, AD 1274)] But she, whose humility is regarded, is rightly called blessed by all; as it follows, For, behold, from henceforth all shall call me blessed. For it was fitting, that as by the pride of our first parent death came into the world, so by the lowliness of Mary should be opened the entrance into life. — Catena Aurea by Aquinas

Lucas 1:48

In the following words she teaches us how worthless she felt of herself and that she received by the heavenly grace that was lavished on her every sort of good merit that she had. She says, "For he has considered the humility of his handmaid. For behold from this time on all generations will call me blessed." She demonstrates that in her own judgment she was indeed Christ's humble handmaid, but with respect to heavenly grace she pronounces herself all at once lifted up and glorified to such a degree that rightly her preeminent blessedness would be marveled at by the voices of all nations. — Homilies on the Gospels 1.4

Lucas 1:48

Because He has regarded the humility of His handmaid. For behold, from henceforth all generations shall call me blessed. She whose humility is regarded rightly rejoices, named blessed by all, just as on the contrary, she whose pride is condemned with disdain, Eve, that is, woe, or by the name of calamity, punished, languishes. For it was fitting that just as by the pride of our first parent death entered the world, so again by the humility of Mary the entry of life might be opened. — On the Gospel of Luke

Lucas 1:49

[(as quoted by Aquinas, AD 1274)] But this has reference to the beginning of the hymn, where it is said, My soul doth magnify the Lord. For that soul can alone magnify the Lord with due praise, for whom he deigus to do mighty things. For in the height of His marvellous power He is far beyond every creature, and is widely removed from all the works of His hands. This is better understood in the Greek tongue, in which the very word which means holy, (ἅγιον) signifies as it were to be "apart from the earth." — Catena Aurea by Aquinas

Lucas 1:49

Because He who is mighty has done great things for me, and holy is His name. This refers back to the beginning of the hymn, where it is said: My soul magnifies the Lord. For indeed, the soul to which the Lord deigns to do great things usually magnifies Him with fitting praises, and can exhort her companions of the same vow and purpose saying: Magnify the Lord with me, and let us exalt His name together (Psalm 33). For whoever neglects to magnify the Lord, whom he has known, and to sanctify His name, will be called least in the kingdom of heaven. His name is called holy because, by the peak of His unique power, He surpasses all creation and is far separated from all that He has made. This is better understood in the Greek expression in which the word itself, ἅγιον (hagion), signifies being beyond the earth. By imitation of this, we also, to the extent of our ability, are commanded to be separated from all that is not holy or dedicated to God. The Lord said: Be holy, for I am holy (Leviticus 11). For whoever consecrates himself will rightly be seen as beyond the earth and beyond the world. Such a one can also say, while walking on the earth, we have our conversation in heaven. — On the Gospel of Luke

Lucas 1:50

[(as quoted by Aquinas, AD 1274)] Turning from God's special gifts to His general dealings, she describes the condition of the whole human race, And his mercy is from generation to generation on them that fear him. As if she said, Not only for me hath He that is mighty done great things, but in every nation he that feareth God is accepted by Him. — Catena Aurea by Aquinas

Lucas 1:50

She adds, more clearly, "And his mercy is for generations and generations to those who fear him." She names "generations and generations," referring either to both of the two peoples, namely, the Jews and the Gentiles, or alternatively to all the countries throughout the world which she foresaw would believe in Christ. For, as Peter said, "God is not a respecter of persons, but in every nation one who fears him and works justice is acceptable to him." — Homilies on the Gospels 1.4

Lucas 1:50

And His mercy is on those who fear Him from generation to generation. Turning from His special gifts to the general judgments of God, he describes the state of the entire human race and explains alternately what the proud deserve, what the humble deserve, what the children of Adam have by free will, and what the children of God are by grace. Therefore, he says, He who is mighty has not done great things only for me, but also in every nation and generation, he who fears Him and works righteousness is accepted by Him. — On the Gospel of Luke

Lucas 1:51

He has shown strength with His arm, He has scattered the proud in the imagination of their hearts. By His arm, He signifies the Son of God Himself. Not that God the Father is determined by the form of human flesh, and that the Son adheres to Him as a member of the body, but because all things were made through Him, therefore, He is called the arm of the Lord. For just as your arm is called by which you work, so the arm of God is called His Word, because through the Word He made the world. For why does man extend his arm to achieve something, except because what he says is immediately done? But if he had such great power that without any movement of his body what he said was done, his arm would be his word. Therefore, when we hear that the arm of God the Father is the Son of God, let not the carnal custom obstruct us, but let us consider as much as we are able the virtue and wisdom of God by which all things were made. — On the Gospel of Luke

Lucas 1:51

[(as quoted by Aquinas, AD 1274)] In describing the state of mankind, she shows what the proud deserve, and what the humble; saying, He hath showed strength with his arm, &c. i. e. with the very Son of God. For as your arm is that whereby you work, so the arm of God is said to be His word by whom He made the world. — Catena Aurea by Aquinas

Lucas 1:51

Because the venerable mother of God taught that his mercy would come to be present for all those who feared him throughout the world, it remained for her to also suggest what those who were proud and who despised the warnings of truth would deserve. "He has shown … might in his arm. He has scattered the proud in the imagination of their heart." "In his arm" signifies "under the control of his own strength." For he did not stand in need of any outside help, since, as was written with reference to him, the strength is at hand when he wishes to do something. This is said in contrast to our working of good, since we perform deeds of virtue not by the power of our own freedom to act, but in God. And as it is written in another place, "And their arm did not save them, but your right hand and your arm, and the illumination of your countenance." — Homilies on the Gospels 1.4

Lucas 1:52

[(as quoted by Aquinas, AD 1274)] The words, He hath showed strength with his arm, and those which went before, And his mercy is on them that fear him from generation to generation, must be joined to this verse by a comma only. For truly through all generations of the world, by a merciful and just administration of Divine power, the proud do not cease to fall, and the humble to be exalted. As it is said, He hath put down the mighty from their seat, he hath exalted the humble and meek. — Catena Aurea by Aquinas

Lucas 1:52

He has brought down the powerful from their thrones and exalted those of humble estate. He has filled the hungry with good things, and the rich He has sent away empty. What He said with His arm, and what He promised from generation to generation, must be connected to these verses from common source, because through all the generations of the age it is evident that the proud perish and the humble are exalted by the pious and just dispensation of divine power. — On the Gospel of Luke

Lucas 1:52

Those whom he earlier calls "the proud" he here names "the mighty." Undoubtedly they are called proud because they extol themselves beyond measure as mighty with regard to their condition—not, however, because they are truly mighty, but because they trust in their own strength and scorn to seek their Maker's assistance. They, however, are truly mighty who know how to say with the apostle, "We can do all things in him who strengthens us, the Lord Jesus Christ." Concerning them it is written, God does not cast off the mighty since he himself is mighty. … However, this can also be properly understood to mean that sometimes those who had been rightly cast down by the Lord because of their self-glorification may in turn return to the grace of humility when he has mercy on them. — Homilies on the Gospels 1.4

Lucas 1:54

Through all the time of this transitory age, the just and merciful Creator is willing to oppose the proud and give grace to the humble.After her general commemoration of the divine benevolence and justice, she did well to turn the words of her confession to the special divinely arranged plan of the unheard-of incarnation, by which God deigned to redeem the world, as she said, "He has taken his child Israel under his protection, being mindful of his mercy." Indeed, Israel means "a man seeing God," by which name is designated every society of redeemed human beings. On their account, God himself appeared in visible form among human beings, so that they might be capable of seeing God. He took Israel under his protection as a physician takes a sick person for whom he is caring. Or as a king, he defends the people from the invasion of enemies. Moreover, he returns them to liberty when the enemy has been overthrown and allows them to reign with him perpetually. — Homilies on the Gospels 1.4

Lucas 1:54

He has taken up Israel, His servant, remembering mercy. He beautifully calls Israel the servant of the Lord, who has been taken up by Him for salvation, namely obedient and humble, as Hosea says: "For Israel is a child, and I loved him" (Hosea XI). For whoever refuses to be humbled cannot indeed be saved, nor say with the Prophet: "Behold, God is my helper, and the Lord is the protector of my soul" (Psalm LIII). But whoever humbles himself like a little child, he is the greatest in the kingdom of heaven (Matthew XVIII). — On the Gospel of Luke

Lucas 1:54-55

[(as quoted by Aquinas, AD 1274)] That is, obedient and humble; for he who disdains to be made humble, cannot be saved. But by seed he means not so much those who are begotten in the flesh, as those who have followed the steps of Abraham's faith, to whom the Saviour's coming was promised for evermore. — Catena Aurea by Aquinas

Lucas 1:55

As He spoke to our fathers, to Abraham and his seed forever. The seed of Abraham signifies not the carnal, but the spiritual, that is, not only those born of his flesh, but those who follow his footsteps in faith, whether in circumcision or uncircumcision. For he believed when in uncircumcision, and it was counted to him as righteousness. And he received the sign of circumcision as a seal of the same faith, so that he might thus become the father of both peoples through faith, as the Apostle most fully explains to the Romans. Therefore, the coming of the Savior was promised to Abraham and his seed forever, that is, to the children of the promise, to whom it is said: "If you are Christ's, then you are Abraham's seed, heirs according to the promise" (Galatians III). It is fitting that the births of either the Lord or John are foretold by mothers prophesying, that just as sin began with women, so too should good begin with women, and that which perished through the deception of one woman, life might be restored to the world through two women proclaiming in agreement. — On the Gospel of Luke

Lucas 1:55-56

When blessed Mary was making mention of the memory of the fathers, she properly represented them by naming Abraham in particular. Although many of the fathers and holy ones mystically brought forward testimony of the Lord's incarnation, it was to Abraham that the hidden mysteries of this same Lord's incarnation and of our redemption were first clearly predicted. Also, to him it was specifically said, "And in you all the tribes of the earth will be blessed." None of the faithful doubts that this pertains to the Lord and Savior, who in order to give us an everlasting blessing deigned to come to us from the stock of Abraham. However, "the seed of Abraham" does not refer only to those chosen ones who were brought forth physically from Abraham's lineage, but also to us.… Having been gathered together to Christ from the nations, we are connected by the fellowship of faith to the fathers, from whom we are far separated by the origin of our fleshly bloodline. We too are the seed and children of Abraham since we are reborn by the sacraments of our Redeemer, who assumed his flesh from the race of Abraham. — Homilies on the Gospels 1.4

Lucas 1:56

[(as quoted by Aquinas, AD 1274)] For the chaste soul which conceives a desire of the spiritual word must of necessity submit to the yoke of heavenly discipline, and sojourning for the days as it were of three months in the same place, cease not to persevere until it is illuminated by the light of faith, hope, and charity. — Catena Aurea by Aquinas

Lucas 1:56

But Mary remained with her about three months, and returned to her home. Mary stayed so long until, with the completion of Elizabeth's pregnancy, she saw the birth of the precursor of her Lord, especially for whom she had come. It has been said above that every pure soul which has conceived the spiritual desire of the word must soon undergo the high yoke of heavenly exercise, and remain there almost for a period of three months, until it shines with the perfect light of the chief virtues. Describing these months of the most perfect brightness, the Apostle says: "And now these three remain: faith, hope, love. But the greatest of these is love" (I Cor. XIII). — On the Gospel of Luke

Lucas 1:57

Now Elizabeth's time had come to give birth, and she bore a son. Holy Scripture is accustomed to use the term "fulfillment" only in the birth, or condition, or action of good things, which signifies the perfection of life. Hence it is said, "Elizabeth's time to give birth was fulfilled." "The days were fulfilled for Mary to give birth" (Luke II). "Solomon completed building the house of the Lord" (II Chron. III). "Abraham, or another of the fathers, died, full of days." And, "when the fullness of time had come, God sent his Son" (Gal. IV). But on the contrary, the days of the wicked are empty and void. For men of blood and deceit will not live out half their days (Psalm LIV). — On the Gospel of Luke

Lucas 1:58

And her neighbors and relatives heard that the Lord had shown great mercy toward her, and they rejoiced with her. The birth of the saints brings joy to many because it is a common good. For justice is a communal virtue. Therefore, at the birth of a just person, a sign of future life is foretold, and the grace of the forthcoming virtue is prefigured with the joyful exultation of neighbors. — On the Gospel of Luke

Lucas 1:59

And it happened on the eighth day they came to circumcise the child, and they called him by the name of his father, Zacharias. And his mother answered and said: Not so, but he shall be called John. The holy evangelist thought it well to mention beforehand that many thought the child should be called by the name of his father, Zacharias, so that you might note that the mother did not dislike the name of some relative, but that this name was infused by the Holy Spirit, which had been foretold by the angel to Zacharias before. Indeed, he, being mute, could not intimate the name of the son to his wife, but Elizabeth learned the prophecy, which she had not learned from her husband. — On the Gospel of Luke

Lucas 1:59

John's circumcision clearly set forth an image of the Lord's resurrection because it too occurred on the eighth day, that is, on the day after the sabbath. And just as the former was wont to release people from the punishable state of everlasting death, so the latter displayed the perfect newness of immortal life in our Creator, and revealed that it is to be hoped for in us. — Homilies on the Gospels 2.20

Lucas 1:59-64

[(as quoted by Aquinas, AD 1274)] Now in an allegory, the celebration of John's birth was the beginning of the grace of the New Covenant. His neighbours and kinsfolk had rather give him the name of his father than that of John. For the Jews, who by the observance of the Law were united to him as it were by ties of kindred, chose rather to follow the righteousness which is of the Law, than receive the grace of faith. But the name of John, (i. e. the grace of God,) his mother in word, his father in writing, suffice to announce, for both the Law itself as well as the Psalms and the Prophecies, in the plainest language foretel the grace of Christ; and that ancient priesthood, by the foreshadowing of its ceremonies and sacrifices, bears testimony to the same. And well doth Zacharias speak on the eighth day of the birth of his child, for by the resurrection of the Lord, which took place on the eighth day, i. e. the day after the sabbath, (septimam sabbati.) the hidden secrets of the legal priesthood were revealed. — Catena Aurea by Aquinas

Lucas 1:59-64

John means "the grace of God" or "in whom there is grace." By this name are expressed the entire extent of the grace of the gospel dispensation which he was to proclaim, and especially the Lord himself, through whom this grace was to be granted to the world.…As to his subsequent declaration and confirmation of the name of John, and the opening of Zechariah's mouth and his speaking, blessing God, it is surely evident that once the grace of the new covenant was manifested by the apostles, a large number of priests also became obedient to the faith. — Homilies on the Gospels 2.20

Lucas 1:61

And they said to her: There is no one among your relatives who is called by this name. They signaled to his father, etc. "John is his name," he said, that is, we do not impose a name on him who has already received a name from God. He has his own name which we acknowledge, not which we chose. Do not be surprised if a woman asserted the name, which she had not heard, when the Holy Spirit who commanded the angel revealed it to her, nor could she be ignorant of the announcement of the Lord, who had prophesied of Christ. And it is well added that there is no one among his kindred who is called by this name, so you may understand that the name is not one of kin, but of a prophet. — On the Gospel of Luke

Lucas 1:64

His mouth and his tongue were immediately opened, and he spoke, blessing God. And fear came upon all their neighbors. Because the voice of one crying in the wilderness was born, rightly was the father's tongue loosened. For it was not fitting that the father remain silent from praises, who rejoiced in the birth of the herald of the Word. Indeed, the lips bound by unbelief were now loosened by faith. But if anyone desires to scrutinize closely, these things also allegorically point to the celebrated nativity of John, the initiating sublimity of the grace of the New Testament. The neighbors and relatives preferred to name the father rather than John, because the Jews, who were connected to him by the observance of the law as if by kinship, rather desired to follow the justice that is from the law than to accept the grace of faith. But John, which means the grace of God, the mother strives to make known by words, the father by writing, because even the law itself, the psalms, and the prophets proclaim the grace of Christ with clear utterances, and the old priesthood testifies to him with the shadows of ritual ceremonies and sacrifices. And fittingly, Zacharias speaks on the eighth day after the child was born, because through the resurrection of the Lord, which happened on the eighth day, i.e., after the seventh of the Sabbath, the hidden secrets of the legal priesthood were revealed, and the tongue of the Jewish priests, which was bound by the chains of distrust, was loosened by the voice of rational understanding. — On the Gospel of Luke

Lucas 1:65

And these words were spread over all the mountains of Judaea. And all those who heard them laid them up in their hearts, saying: What will this child be? For the hand of the Lord was with him. Great are the works of the Lord, exquisite in all his desires (Psalm 110). Behold, the silence of Zacharias alone, given to him as a punishment for disbelief and as a sign of belief, not only benefits him when it is taken away, but it also astounds all his neighbors with the miracle and fear. The fame of the born prophet spreads throughout all the surrounding mountains; it stirs up all who can hear to diligently inquire about the manner and state of the child who is born, so that by this and similar auspices, the future prophet of Christ is commended, and, so to speak, it provides signs for the herald of the forthcoming truth. And Zacharias his father was filled with the Holy Spirit, and he prophesied, saying: Blessed be the Lord God of Israel, for he has visited and wrought the redemption of his people. How great is the abundance of the heavenly gift, if the piety of our faith is ready to receive it. Behold, the speech that was taken away for disbelief is restored with the spirit of prophecy to the believer. The Lord has visited his people, as if wasting away from a long infirmity, and as if sold under sin, he has redeemed them by the blood of his only son. Because blessed Zacharias knew this was about to be done soon, he narrates it as though it were already accomplished in a prophetic manner. And it should be noted that it is said he visited and redeemed his people, not because he came and found them as his own, but because by visiting them, he made them his own. Similar to this is what is sung in the conclusion of the Proverbs about the same people: Who shall find a valiant woman (Proverbs 31)? For he did not find that same woman, namely the Church, strong, that is, devoted in faith, but by betrothing her to himself, he made her strong, because he perfected her by the sublimity of his faith. — On the Gospel of Luke

Lucas 1:65-66

On the day of John's circumcision, when he also received his name, "fear came upon all their neighbors, and all these words were spread abroad throughout the mountain country of Judea." Furthermore, at the time of our Lord's resurrection, when the Spirit had been sent down from above and the glory of his name was made known to the world by the apostles, a most salutary fear immediately struck the hearts. Not only of the Jews, who were of the neighborhood either by their physical location or by their knowledge of the law, but also those of foreign nations, even to the ends of the earth. And John's reputation for virtue exceeded not only the whole mountain country of Judea, but also all the heights of worldly kingdoms and worldly wisdom, so that everywhere people left behind their former way of life and flocked together to attain the sacramental mysteries of his faith. — Homilies on the Gospels 2.20

Lucas 1:65-66

[(as quoted by Aquinas, AD 1274)] For forerunning signs prepare the way for the forerunner of the truth, and the future prophet is recommended by auspices sent before him; hence it follows, For the hand of the Lord was with him. — Catena Aurea by Aquinas

Lucas 1:67-68

[(as quoted by Aquinas, AD 1274)] But the Lord visited His people who were pining away as it were from long sickness, and by the blood of His only begotten Son, redeemed them who were sold under sin. Which thing Zacharias, knowing that it would soon be accomplished, relates in the prophetic manner as if it were already passed. But he says, His people, not that when He came He found them His own, but that by visiting He made them so. — Catena Aurea by Aquinas

Lucas 1:68

Hear what Zechariah, prophesying and blessing God, said: "Blessed be the Lord God of Israel, for he has visited and redeemed his people." Notice in these words that Zechariah was telling by way of prophecy, as if it had already come to pass, what he had foreseen in spirit had begun and would soon come to pass. By his appearance in the flesh our Lord visited us when we were distancing ourselves from him, and he chose to seek out and justify us when we were sinners. He visited us as a doctor visits an ill patient, and, in order to cure the ingrained sickness of our pride, he gave us the example of his own humility. He redeemed his people by giving us freedom, at the price of his own blood—we who had been sold into the slavery of sin and were committed to serving the ancient enemy. Therefore the apostle exhorts us, saying, "For you have been purchased at a great price. Glorify and carry God in your bodies." — Homilies on the Gospels 2.20

Lucas 1:69

And he has raised up a horn of salvation for us, in the house of David his servant. A horn of salvation signifies a firm eminence of salvation. Indeed, all bones are covered with flesh, the horn surpasses the flesh, and therefore the horn of salvation is called the kingdom of Christ the Savior, whereby by which the spiritual and what is of the flesh joys are surpassed, height is proclaimed. In figure of which David and Solomon were consecrated with the horn of oil to the glory of the kingdom. — On the Gospel of Luke

Lucas 1:69

[(as quoted by Aquinas, AD 1274)] The kingdom of our Saviour Christ is called also the horn of salvation, because all our bones are clothed with flesh, but the horn alone stretches beyond the flesh; so the kingdom of Christ is called the horn of salvation, as reaching beyond the world and the delights of the flesh. According to which figure David and Solomon were consecrated by the horn of oil to the glory of the kingdom. — Catena Aurea by Aquinas

Lucas 1:70

[(as quoted by Aquinas, AD 1274)] But he says, Which have been since the world began. Because all the Scriptures of the Old Testament were a constant prophecy of Christ. For both our father Adam himself, and the other fathers, by their deeds bore testimony to His dispensation. — Catena Aurea by Aquinas

Lucas 1:70

As he spoke by the mouth of his holy prophets from of old. From of old, he says, because the whole Scripture of the Old Testament proceeded as a prophecy about Christ. Not only Jeremiah, Daniel, and Isaiah, and others like them, who are specifically called prophets and spoke manifestly about his coming, but even father Adam, Abel, and Enoch, and other Patriarchs, by their own deeds bear witness to his dispensation. Whence the Lord himself, rebuking the hardness of the Jews, said: If you believed Moses, you might perhaps believe me also. For he wrote of me (John 5). — On the Gospel of Luke

Lucas 1:71

Salvation from our enemies, and from the hand of all who hate us. It must be joined from the previous verse, "he raised up for us," that is, he raised up for us salvation from our enemies. For when he had briefly stated earlier: "And he raised up a horn of salvation for us," continuing as if explaining more openly what he had said: "Salvation," he says, "from our enemies, and from the hand of all who hate us." But all who hate us signify either perverse men or unclean spirits. From whose hand, both in the present with hope we have been saved, and in the future, in reality, we will be saved. — On the Gospel of Luke

Lucas 1:71

[(as quoted by Aquinas, AD 1274)] Having first briefly said, He hath raised up a horn of salvation to us, he goes on to explain his words, adding, of salvation from our enemies. As if he said, He hath raised up to us a horn, i. e. He hath raised up to us salvation from our enemies, and from the hand of all who hate us. — Catena Aurea by Aquinas

Lucas 1:72

[(as quoted by Aquinas, AD 1274)] Having announced that the Lord, according to the declaration of the Prophet, would be born of the house of David, he now says, that the same Lord to fulfil the covenant He made with Abraham will deliver us, because chiefly to these patriarchs of Abraham's seed was promised the gathering of the Gentiles, or the incarnation of Christ. But David is put first, because to Abraham was promised the holy assembly of the Church; whereas to David it was told that from him Christ was to be born. And therefore after what was said of David, he adds concerning Abraham the words, To perform the mercy promised to our fathers, &c. — Catena Aurea by Aquinas

Lucas 1:72

To show mercy to our fathers and to remember His covenant. The oath which He swore to Abraham our father, etc. The Lord had said through the words of the prophets that He would be born in the house of David; He says the same to fulfill the covenant which He arranged with Abraham, that He would liberate us. For it was especially to those patriarchs that either the gathering of nations or the incarnation of Christ was promised from their seed. Which Matthew also briefly indicated when he began his Gospel in this way: The book of the generation of Jesus Christ, the son of David, the son of Abraham. Where it should be noted that in both evangelists, David is preferred to Abraham. For although later in the order of time, he is greater by the gift of promise. For to Abraham, who, although still in circumcision, left his homeland, knew God, and earned the testimony of faith, only the faith of the nations and the holy assembly of the Church was promised, with the Lord saying to him: And in you all the families of the earth shall be blessed (Gen. XXVIII). But to David, by a more exalted oracle, it was heard that Christ would be born from him according to the flesh: When your days are fulfilled and you go to your fathers, I will raise up your offspring after you, who shall be one of your own sons, and I will establish his kingdom. He shall build a house for me, and I will establish his throne forever. I will be a father to him, and he shall be a son to me (I Chron. XVII). — On the Gospel of Luke

Lucas 1:75

[(as quoted by Aquinas, AD 1274)] For whosoever either departs from God's service before he dies, or by any uncleanness stains either the strictness or purity of his faith, or strives to be holy and righteous before men, and not before God, does not yet serve the Lord in perfect freedom from the hand of his spiritual enemies, but after the example of the old Samaritans endeavours to serve equally the Gods of the Gentiles, and his Lord. — Catena Aurea by Aquinas

Lucas 1:75

In holiness and righteousness before Him, all our days. Clearly and briefly, he designates how the Lord is to be served; namely, in holiness and righteousness, and before Him, and all our days. For he who either departs from His service before death, or pollutes the sincerity of his faith with any uncleanness or injustice, or strives to appear holy only before men and not also before the Lord; and just, is not yet perfectly liberated from the hand of spiritual enemies to serve the Lord, but, following the example of the ancient Samaritans, attempts to serve both the gods of the nations and the Lord. — On the Gospel of Luke

Lucas 1:76

And you, child, shall be called the prophet of the Most High. For you will go before the face of the Lord to prepare His ways. He spoke beautifully about the Lord, and suddenly turned his words to the prophet, to indicate that this too was a benefit of the Lord. It is indeed asked how he can speak to the infant of eight days. But how would the infant, who heard Mary's greeting while still enclosed in the womb, not hear his father's voice? Unless perhaps Zacharias ought to be considered as instructing those present, wanting to proclaim the future duties of his son, which he had learned long ago through an angel, as soon as he could speak. Let the Arians hear and be ashamed: let the meek hear and rejoice, that Christ the Lord, whom John preceded as a prophet, is called the Most High. As also the Psalmist, praising God and perfect man in one person, says: Mother Zion will say, a man, and a man was born in her, and the Most High himself founded her (Psalm 86). The one who founded is the same who was made, the same man whom he calls the Most High. — On the Gospel of Luke

Lucas 1:76

[(as quoted by Aquinas, AD 1274)] Unless indeed Zacharias be supposed to have wished as soon as he was able to speak, to proclaim for their instruction who were present, the future gifts of his son, which he had long before learnt from the Angel. Let the Arians however hear that our Lord Christ, whom John went before prophesying of Him, Zacharias calls "the Most High," as it is said in the Psalms, A man was born in her, and the most highest has established her. (Ps. 87:5.) — Catena Aurea by Aquinas

Lucas 1:77

[(as quoted by Aquinas, AD 1274)] For as if desiring to explain the name of Jesus, i. e. the Saviour, he frequently makes mention of salvation, but lest men should think it was a temporal salvation which was promised, he adds, for the forgiveness of sins. But the Jews prefer not to receive Christ, but to wait for Antichrist; for they desire to be delivered not from the dominion of sin within, but from the yoke of man's bondage without. — Catena Aurea by Aquinas

Lucas 1:77

To give the knowledge of salvation to His people by the remission of their sins. As if desiring to expound and commend the name of Jesus, that is, Savior, he frequently mentions salvation, recalling to be raised the horn of salvation, salvation to come from enemies, knowledge of salvation to be given to His people. But lest you think a temporal and carnal salvation is promised, he says, in the remission of their sins. Indeed, the Jews for this reason do not receive Christ Jesus but prefer to wait for the Antichrist, because they wish to be saved not inwardly but outwardly, not from the dominion of sin, but from the yoke of human servitude. — On the Gospel of Luke

Lucas 1:78

Through the tender mercy of our God, whereby the dawn from on high has visited us. And the prophet speaking of the Lord says: Behold, a man, his name is the Dawn (Zech. VI). He is rightly called the Dawn, who opening the rise of true light for us, made the children of night and darkness into children of light, as Blessed Zacharias consequently explains, saying: — On the Gospel of Luke

Lucas 1:78-79

When Zechariah says, "for his people," he certainly does not mean that he found them his people upon his arrival but that he made them his by visiting and redeeming them. Do you want to hear about the condition in which he found this people and what he made of them? The end of this canticle clearly makes this evident by saying "the day shall dawn upon us from on high to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace." He found us sitting in darkness and in the shadow of death, weighed down by the ancient blindness of sins and ignorance, overcome by the deception and the errors of the ancient enemy. He is rightly called death and a lie, just as on the contrary our Lord is called truth and life. Our Lord brought us the true light of recognition of himself and, having taken away the darkness of errors, opened up for us a sure way to heaven. He guided our works so that we may be able to pursue the way of truth that he showed us and enter into the dwelling of everlasting peace, which he promised us. — Homilies on the Gospels 2.20

Lucas 1:79

Illuminate those who sit in darkness and in the shadow of death to guide our feet into the way of peace. Indeed, to illuminate those who sit in darkness and in the shadow of death is for the Lord to infuse the rays of His recognition and love into those who have lived in the blindness of sin and ignorance. To such the Apostle says: You were once darkness, but now you are light in the Lord. Our feet, however, are directed into the way of peace when the path of our actions in all things agrees with the grace of our Redeemer and Illuminator. It is in a fitting order, indeed, that the first thing testified is to illuminate the hearts, and then the works are to be directed, because no one is able to work peace unless they have first learned it. Hence rightly the Psalmist says: Seek (he says) peace, and pursue it (Psalm 33). Which is to say: Illuminate you who sat in darkness, and enter the way of peace from which you have long been exiled. — On the Gospel of Luke

Lucas 1:79

[(as quoted by Aquinas, AD 1274)] Christ is rightly called the Day-spring, because He hath disclosed to us the rising of the true light, as it follows; To give light to them that sit in darkness and in the shadow of death. — Catena Aurea by Aquinas

Lucas 1:80

But the child grew and became strong in spirit, and he was in the deserts till the day of his showing to Israel. It is appropriate and just that he who is to be a future preacher of repentance follows the harshness of solitude; and so that the young man may more freely lift his listeners by instructing them from the allurements of the world, he himself also passes his early life squalid in deserts. — On the Gospel of Luke

Lucas 1:80

[(as quoted by Aquinas, AD 1274)] The future preacher of repentance, that he might the more boldly reclaim his hearers from the allurements of the world, passes the first part of his life in the deserts. Hence it is said, And the child grew. — Catena Aurea by Aquinas