Lucas 2

Origen of Alexandria · Comentário Patrístico (catena)

Lucas 2:1

[(as quoted by Aquinas, AD 1274)] To those who attentively consider it, there seems to be expressed a kind of sacrament, in its being necessary that Christ should be put down in the registration of the whole world; in order that His name being written with all, He might sanctify all, and being placed in the census with the whole world, He might impart to the world the communion of Himself. — Catena Aurea by Aquinas

Lucas 2:8-9

Lucas 2:10-11

Why then did the angel not go to Jerusalem, why did he not seek out the scribes and Pharisees, why did he not enter the synagogue of the Jews, but found "shepherds living out in the fields and keeping watch over their flock by night" and announced it to them? Does the word not hint at anything but truly the presenting matter, that the angel came to such ignorant shepherds, and does it signify nothing other than that? But the angel announces Christ to the shepherds of the churches. For they, unless that shepherd comes, cannot well shepherd by themselves; their shepherding is incomplete, unless Christ co-works with them. "For," he says, "we are co-workers with God." And indeed he has appointed "in the church apostles, prophets, teachers, evangelists, shepherds, all for the perfecting of the saints." — Homilies on Luke

Lucas 2:13

[(as quoted by Aquinas, AD 1274)] But if we would rise to a more hidden meaning, I should say, that there were certain shepherd angels, who direct the affairs of men, and while each one of them was keeping his watch, an angel came at the birth of the Lord, and announced to the shepherds that the true Shepherd had arisen. For Angels before the coming of the Saviour could bring little help to those entrusted to them, for scarcely did one single Gentile believe in God. But now whole nations come to the faith of Jesus. But in a mystery, the Angels saw that they could not accomplish the work committed to them without Him Who was truly able to save, and that their healing fell short of what the care of men required. And so it was as if there should come one who had great knowledge in medicine, and those who before were unable to heal, acknowledging now the hand of a master, grudge not to see the corruptions of wounds ceasing, but break forth into the praises of the Physician, and of that God who sent to them and to the sick a man of such knowledge; the multitudes of the Angels praised God for the coming of Christ. — Catena Aurea by Aquinas

Lucas 2:14

[(as quoted by Aquinas, AD 1274)] But the attentive reader will ask, How then does the Saviour say, I came not to send peace on the earth, whereas now the Angels' song of His birth is, On earth peace to men? It is answered, that peace is said to be to men of goodwill. For the peace which the Lord does not give on the earth is not the peace of good will. — Catena Aurea by Aquinas

Lucas 2:14

And the angelic host joins in the hymn saying, "Glory to God in the highest," and, "Peace on earth among men of goodwill," since they had labored to assist people and saw that they could not accomplish the work entrusted to them without the Savior. Through "peace on earth," it is revealed that good things be brought about on earth and in heaven through His visitation. For since God's angels saw men as enemies due to sins, they sought to make them friends and did what they could to heal them, yet they were not healed; seeing Him who would heal, they glorified and said, "Peace on earth." But one may inquire within the text: if the Savior says, "I did not come to bring peace on earth, but a sword," how then do the angels at his birth say, "Peace on earth"? He Himself says elsewhere, "Peace I leave with you." But if it were only written, "Peace on earth," stopping there and the text ended at that point, the question would have a point. Now the addition solves the inquiry, which also follows: "peace on earth" is: "among men of good will." If the Savior says that He does not give "peace on earth," it is not "peace of good will." For He does not deny giving peace, but simply says: "I have not come to bring peace on earth." He did not say "peace of good will;" but the angels spoke these things to the shepherds. — Homilies on Luke

Lucas 2:15

[(as quoted by Aquinas, AD 1274)] But in a mystery, the Angels saw that they could not accomplish the work committed to them without Him Who was truly able to save, and that their healing fell short of what the care of men required. And so it was as if there should come one who had great knowledge in medicine, and those who before were unable to heal, acknowledging now the hand of a master, grudge not to see the corruptions of wounds ceasing, but break forth into the praises of the Physician, and of that God who sent to them and to the sick a man of such knowledge; the multitudes of the Angels praised God for the coming of Christ. — Catena Aurea by Aquinas

Lucas 2:16

[(as quoted by Aquinas, AD 1274)] But because they came in haste, and not with loitering steps, it follows, They found Mary, (i. e. her who had brought Jesus into the, world,) and Joseph, (i. e. the guardian of our Lord's birth,) and the babe lying in the manger, (i. e. the Saviour Himself.) That was the manger which Israel knew not, according to those words of Isaiah, The ox knoweth his owner, and the ass his master's crib. (Isa. 3:1.) — Catena Aurea by Aquinas

Lucas 2:21

[(as quoted by Aquinas, AD 1274)] As we have died with Him at His death, and risen together with Him at His resurrection, so with Him have we been circumcised, and therefore need not now circumcision in the flesh. But the name of Jesus, a glorious name and worthy of all honour, a name which is above every other, ought not first to be uttered by men, nor by them be brought into the world. Therefore significantly the Evangelist adds, which was called of the Angel, &c. — Catena Aurea by Aquinas

Lucas 2:21

So, when he died, we died with him, and when he rose, we rose with him. Likewise, we were also circumcised along with him. After his circumcision, we were cleansed by a solemn purification. Hence we have no need at all for a circumcision of the flesh. You should know that he was circumcised for our sake. Listen to Paul's clear proclamation. He says, "For in him the whole fullness of deity dwells bodily, and you have come to fullness of life in him, who is the head of all rule and authority. In him also you were circumcised with a circumcision made without hands, by putting off the body of flesh in the circumcision of Christ. And you were buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead." Therefore his death, his resurrection and his circumcision took place for our sake. — HOMILIES ON THE GOSPEL OF LUKE 14.1

Lucas 2:21

Christians are seen to draw their courage not from incantations but from the name of Jesus and from the commemoration of what he has done. For by his name it has happened very often that demons are put to flight from people, especially whenever they, who invoke them, pronounce them with the right disposition and with all trust. So great indeed is the power of the name of Jesus that sometimes it is efficacious even when spoken by the wicked. The name of Jesus heals the afflicted in mind, puts to flight the spirits of darkness, and to the sick is an ever present remedy. — AGAINST CELSUS 1.6

Lucas 2:23

[(as quoted by Aquinas, AD 1274)] Where are they who deny that Christ proclaimed in the Gospel the law to be of God, or can it be supposed that the righteous God made His own Son under a hostile law which He Himself had not given? It is written in the law of Moses as follows, Every male which openeth the womb shall be called holy unto the Lord. (Ex. 13:2, 12.) — Catena Aurea by Aquinas

Lucas 2:24

For this reason it seems wonderful that the sacrifice of Mary was not the first offering, that is, "a lamb a year old," but the second, since "she could not afford" the first. For as it was written about her, Jesus' parents came "to offer a sacrifice" for him, "according to what is said in the law of the Lord, 'a pair of turtledoves, or two young pigeons.' " But this also shows the truth of what was written, that Jesus Christ "although he was rich, became a poor man." Therefore, for this reason, he chose both a poor mother, from whom he was born, and a poor homeland, about which it is said, "But you, O Bethlehem Ephratha, who are little to be among the clans of Judah," and the rest. — HOMILIES ON LEVITICUS 8.4.3

Lucas 2:27-28

[(as quoted by Aquinas, AD 1274)] If thou wilt touch Jesus and grasp Him in thy hands, strive with all thy strength to have the Spirit for thy guide, and come to the temple of God. For it follows, And when his parents brought in the child Jesus, (i. e. Mary His mother, and Joseph His reputed father,) to do for him after the custom of the law, then took he him up in his arms. — Catena Aurea by Aquinas

Lucas 2:28-29

[(as quoted by Aquinas, AD 1274)] If we marvel to hear that a woman was healed by touching the hem of a garment, what must we think of Simeon, who received an Infant in his arms, and rejoiced seeing that the little one he carried was He who had come to let loose the captive. Knowing that no one could release him from the chains of the body with the hope of future life, but He whom he held in his arms. Therefore it is said, And he blessed God, saying, Lord, now lettest thou thy servant depart. As if he said, "As long as I held not Christ, I was in prison, and could not escape from my bonds." — Catena Aurea by Aquinas

Lucas 2:28-29

Being in the prison of the body and seeing that no one releases him from it, so as to be released from the world with hope, or the one whom he held "in his arms," he says: "now you release your servant according to your word." And see the addition, "in peace"; he does not simply wish to be released, but "in peace," according to what was said to Abraham, "you shall be gathered to your fathers in peace." And who is the one released "in peace" except the one who has understood that "God was in Christ reconciling the world to Himself" and no longer having any work of enmity with God, but having taken up all peace through good works. — Homilies on Luke

Lucas 2:29

[(as quoted by Aquinas, AD 1274)] But who departs from this world in peace, but he who is persuaded that God was Christ reconciling the world to Himself, (2 Cor. 5.) who has nothing hostile to God, having derived to himself all peace by good works in himself? — Catena Aurea by Aquinas

Lucas 2:33

[(as quoted by Aquinas, AD 1274)] Both by the angel and the multitude of the heavenly host, by the shepherds also, and Simeon. But they who look deeper into the matter may say, that since the genealogy is deduced from David to Joseph, therefore lest Joseph should seem to be mentioned for no purpose, as not being the father of the Saviour, he was called His father, that the genealogy might maintain its place. — Catena Aurea by Aquinas

Lucas 2:34

Everything that the plain narrative recounts about the Savior is spoken against. The Virgin is a mother. This is "a sign that is spoken against." "The Marcionites speak against this sign and insist that he was not born of a woman." The Ebionites speak against this sign and say that he was born of a man and a woman in the same way as we are born. He had a human body.There is still another "sign that is spoken against." Some say that he came down from heaven. Others say that he had a body like ours, so that he could also redeem our bodies from sin by the likeness of his body to ours and give us hope of the resurrection. He rose from the dead. This is also "a sign that is spoken against." How did he rise? Was he just as he was when he died, or did he surely rise into a body of a better substance?… I myself think that even the fact that the mouths of the prophets foretold him is a sign that is spoken against.… It does not mean that those who believe in him speak against these signs. We know indeed that everything that Scripture records is true. But, for unbelievers, all things that are written about him are "a sign that is spoken against." — HOMILIES ON THE GOSPEL OF LUKE 17.4-5

Lucas 2:34

[(as quoted by Aquinas, AD 1274)] They who explain this simply, may say that He came for the fall of unbelievers, and the rising again of believers. The careful interpreter will say, that no one falls who was not before standing. Tell me then, who were they who stood, for whose fall Christ came? There is also a deeper meaning aimed against those who raise their voices against their Creator, saying, Behold the God of the Law and the Prophets of what sort He is! He says, I kill, and I make alive. (Deut. 32:39.) If God then is a bloody judge and a cruel master, it is most plain that Jesus is His Son, since the same things here are written of Him, namely, that he comes for the fall and rising again of many. But we must take care lest by chance the Saviour should not come to some equally for the fall and rising again; for when I stood in sin, it was first good for me to fall, and die to sin. Lastly, Prophets and Saints when they were designing some great thing, used to fall on their faces, that by their fall their sins should be the more fully blotted out. This it is that the Saviour first grants to thee. Thou wert a sinner, let that which is sin fall in thee, that thou mayest thence rise again, and say, If we be dead with Him, we shall also live with Him. (2 Tim. 2:11.) But all the things which history relates of Christ are spoken against, not that those who believe on Him speak against Him, (for we know that all the things which are written of Him are true,) but that every thing which has been written of Him is with the unbelievers a sign which is spoken against. Everything that the plain narrative recounts about the Savior is spoken against. The Virgin is a mother. This is "a sign that is spoken against." "The Marcionites speak against this sign and insist that he was not born of a woman." The Ebionites speak against this sign and say that he was born of a man and a woman in the same way as we are born. He had a human body.There is still another "sign that is spoken against." Some say that he came down from heaven. Others say that he had a body like ours, so that he could also redeem our bodies from sin by the likeness of his body to ours and give us hope of the resurrection. He rose from the dead. This is also "a sign that is spoken against." How did he rise? Was he just as he was when he died, or did he surely rise into a body of a better substance?… I myself think that even the fact that the mouths of the prophets foretold him is a sign that is spoken against.… It does not mean that those who believe in him speak against these signs. We know indeed that everything that Scripture records is true. But, for unbelievers, all things that are written about him are "a sign that is spoken against." — Catena Aurea by Aquinas

Lucas 2:35

[(as quoted by Aquinas, AD 1274)] But the evil thoughts of men were revealed, that He Who died for us might slay them; for while they were hidden, it was impossible to utterly destroy them. Hence also when we have sinned we ought to say, Mine iniquity have I not hid. (Ps. 32:5.) For if we make known our sins not only to God, but to whoever can heal our wounds, our sins will be blotted out. — Catena Aurea by Aquinas

Lucas 2:36-37

And the order is blameless; for the woman is not first of the man, but first Simeon is introduced. Therefore it was not written according to the word of her, but that "she confessed to God and spoke about him." It seems that justly she became a prophetess, the Holy Spirit being able to find a place in her because of her purity and cleanliness; for "having lived seven years from her virginity with a husband", therefore she became a prophetess; for the Holy Spirit did not dwell in her by chance. It is good indeed if anyone can remain a virgin; but if not able to do this, let them be widowed, if something human happens, and let them keep this in view even being with a husband, so that their virginity may be justified before God. — HOMILIES ON THE GOSPEL OF LUKE 17.9

Lucas 2:36-37

[(as quoted by Aquinas, AD 1274)] For the Holy Spirit dwelt not by chance in her. For the highest blessing, if any can possess it, is the grace of virginity, but if this cannot be, and it chance to a woman to lose her husband, let her remain a widow, which indeed not only after the death of her husband, but even while he is living, she ought to have in her mind, that supposing it should not happen, her will and determination might be crowned by the Lord, and her words should be, "This I vow, and promise, that if a certain condition of this life be mine, (which yet I wish not,) I will do nothing else but remain inviolate and a widow." Most justly then was this holy woman thought worthy to receive the gift of prophecy, because by long chastity and long fastings she had ascended to this height of virtue, as it follows, Who departed not from the temple with fastings and prayers, &c. From which it is plain that she possessed a multitude of other virtues; and mark how she resembles Simeon in his goodness, for they were both in the temple together, and both counted worthy of prophetic grace, as it follows, And she coming in at this very instant, gave thanks to the Lord. — Catena Aurea by Aquinas

Lucas 2:38

[(as quoted by Aquinas, AD 1274)] But because Anna's words were nothing remarkable, and of no great note respecting Christ, the Gospel does not give the particulars of what she said, and perhaps for this reason one may suppose that Simeon anticipated her, since he indeed bore the character of the law, (for his name signifies obedience,) but she the character of grace, (which her name is by interpretation,) and Christ came between them. Therefore He let Simeon depart dying with the law, but Anna he sustains living beyond through grace. — Catena Aurea by Aquinas

Lucas 2:40

In the Gospel of Luke, the Holy Spirit writes this of him before he reached the age of twelve: "But the boy grew and was strengthened, and he was filled with wisdom." Human nature itself does not permit this, that wisdom is perfected before the twelfth year of life. It is one thing to participate in wisdom, another thing to be filled with wisdom.…The Son of God "had emptied himself," and, for that reason, again he is filled with wisdom. "And the grace of God was upon him." He possessed the grace of God not when he reached young manhood, not when he taught openly, but already when he was a small child. — HOMILIES ON THE GOSPEL OF LUKE 19.1-2

Lucas 2:41

[(as quoted by Aquinas, AD 1274)] But we must not wonder that they are called His parents, seeing the one from her childbirth, the other from his knowledge of it, deserved the names of father and mother. — Catena Aurea by Aquinas

Lucas 2:43

[(as quoted by Aquinas, AD 1274)] But as when the Jews plotted against Him He escaped from the midst of them, and was not seen; so now it seems that the Child Jesus remained, and His parents knew not where He was. As it follows, And not finding him, they returned to Jerusalem, seeking for him. (John 10:29.) — Catena Aurea by Aquinas

Lucas 2:44-45

[(as quoted by Aquinas, AD 1274)] He is not found as soon as sought for, for Jesus was not among His kinsfolk and relations, among those who are joined to Him in the flesh, nor in the company of the multitude can He be found. Learn where those who seek Him find Him, not every where, but in the temple. And do thou then seek Jesus in the temple of God. Seek Him in the Church, and seek Him among the masters who are in the temple. For if thou wilt so seek Him, thou shalt find Him. They found Him not among His kinsfolk, for human relations could not comprehend the Son of God; not among His acquaintance, for He passes far beyond all human knowledge and understanding. Where then do they find Him? In the temple! If at any time thou seek the Son of God, seek Him first in the temple, thither go up, and verily shalt thou find Christ, the Word, and the Wisdom, (i. e. the Son of God.) — Catena Aurea by Aquinas

Lucas 2:46-47

[(as quoted by Aquinas, AD 1274)] Because moreover He was the Son of God, He is found in the midst of the doctors, enlightening and instructing them. But because He was a little child, He is found among them not teaching but asking questions, as it is said, Sitting in the midst of the doctors, hearing them, and asking them questions. And this He did as a duty of reverence, that He might set us an example of the proper behaviour of children, though they be wise and learned, rather to hear their masters than teach them, and not to vaunt themselves with empty boasting. But He asked not that He might learn, but that asking He might instruct. For from the same source of learning is derived both the power of asking and answering wisely, as it follows, All who heard him were astonished at his wisdom. — Catena Aurea by Aquinas

Lucas 2:46-47

Because he was a small child, he is found "in the midst of teachers," sanctifying and instructing them. Because he was a small child, he is found "in their midst," not teaching them but "asking questions." He did this because it is appropriate to his age, to teach us what befits boys, even if they are wise and learned. They should rather hear their teachers than want to teach them and not show off with a display of knowledge. He interrogated the teachers not to learn anything but to teach them by his questions. From one fountain of doctrine, there flow both wise questions and answers. It is part of the same wisdom to know what you should ask and what you should answer. It was right for the Savior first to become a master of learned interrogation. Later he would answer questions according to God's reason and Word. — HOMILIES ON THE GOSPEL OF LUKE 19.6

Lucas 2:48

[(as quoted by Aquinas, AD 1274)] The holy Virgin knew that He was not the Son of Joseph, and yet calls her husband His father according to the belief of the Jews, who thought that He was conceived in the common way. Now to speak generally we may say, that the Holy Spirit honoured Joseph by the name of father, because he brought up the Child Jesus; but more technically, that it might not seem superfluous in St. Luke, bringing down the genealogy from David to Joseph. But why sought they Him sorrowing? Was it that he might have perished or been lost? It could not be. For what should cause them to dread the loss of Him whom they knew to be the Lord? But as whenever you read the Scriptures you search out their meaning with pains, not that you suppose them to have erred or to contain anything incorrect, but that the truth which they have inherent in them you are anxious to find out; so they sought Jesus, lest perchance leaving them he should have returned to heaven, thither to descend when He would. He then who seeks Jesus must go about it not carelessly and idly, as many seek Him who never find Him, but with labour and sorrow. — Catena Aurea by Aquinas

Lucas 2:49

Surely Jesus was in the temple that Solomon had built. He confesses that it is the temple of his Father, whom he revealed to us, and whose Son he said he was. — HOMILIES ON THE GOSPEL OF LUKE 18.5

Lucas 2:50

Lucas 2:51

Children, we should learn to be subject to our parents. The greater is subject to the lesser. Jesus understood that Joseph was greater than he in age, and therefore he gave him the honor due a parent. He gave an example to every son.… I think Joseph understood that Jesus, who was subject to him, was greater than he. He knew that the one subject to him was greater than he and, out of reverence, restrained his authority. So each one should realize that often a lesser man is put in charge of better men. — HOMILIES ON THE GOSPEL OF LUKE 20.5

Lucas 2:51

[(as quoted by Aquinas, AD 1274)] Or they knew not whether when He said about my Father's business, He referred to the temple, or something higher and more edifying; for every one of us who doeth good, is the seat of God the Father; but whoso is the seat of God the Father, has Christ in the midst of him. Jesus frequently went down with His disciples, for He is not always dwelling on the mount, for they who were troubled with various diseases were not able to ascend the mount. For this reason now also He went down to them who were below. It follows: And he was subject to them, &c. Let us then also ourselves be subject to our parents. But if our fathers are not, let us be subject to those who are our fathers. Jesus the Son of God is subject to Joseph and Mary. But I must be subject to the Bishop who has been constituted my father. It seems that Joseph knew that Jesus was greater than he, and therefore in awe moderated his authority. But let every one see, that oftentimes he who is subject is the greater. Which if they who are higher in dignity understand, they will not be clated with pride, knowing that their superior is subject to them. — Catena Aurea by Aquinas